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We will Do and Hear

We will do and Hear ©

By

Rabbi Edward Nydle (Levi bar Ido)

Copyright 2009

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We will Do and Hear

Contents

Part 1: Kashrut

Part 2: Family Purity

Part 3: Brit Milah

Part 4: Binding to Purpose: Tefillin

Part 5: Head-Coverings

Part 6: Tzitzit

Part 7: The Mezuzah

Author’s Preface

The Hebrew word “Torah” means “teaching or instruction” and is related to the Hebrew verb-root hey-resh-hey - hrh

.Torah means to become impregnated or to receive a seed into oneself. There is a connection behind the concept to teach
and to impregnate. The Torah teacher impregnates the student with ideas, concepts, and themes in the Torah text using the
methodology and key concepts of the ancient sages. It is my hope that these conceptual seeds will be absorbed, nurtured,
and developed within the student’s heart and mind so the Torah takes roots and sprouts into wisdom, understanding, and
knowledge.

Like a seed planted in receptive soil, the Torah’s ideas and ideals are to bear fruit in one’s life. They are to be actualized
in expressed through the thoughts, emotions, and actions in the life of a person. The purpose of a seed is to actualize its
potential and enable the continuation of the specific characteristics of its forebears in future generations.

We must differentiate between the reason for a mitzvah1 and the purpose of a mitzvah. The reason we must do this is that
in seeking the purpose of a commandment we embark upon the quest for finding the answer to the question of meaning.
We cannot answer the question of why YHWH gave a certain mitzvah, as it is YHWH’s Will that we observe the com-

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Mitzvah can also be defined as connection.

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mandments. We, as thinking beings, need to understand what we do in order to develop and maintain a close relationship
with the Creator through the observance of the Torah. Therefore, our task as students is to uncover the purpose of the
mitzvot so that we can practice it in a spiritual and meaningful manner.

We must remember that the Torah is not a book of history, civil laws, rituals, dogmas, or even theology-although all these
are contained in the text of the Torah. The Torah is a set of conceptualizations, truths, values, and goals regarding man-
kind in general, and the specific mission of Yisrael revealed by YHWH at Mt. Sinai. Each word and sentence conveys a
concept or a truth that reflects the Creator’s communication to the nation of Yisrael.

The Torah was not given to be blindly followed to be practiced by robots. The wisdom of the Torah has withstood the
tests of critical thinking and sound reasoning. The more time we invest in its study, the more wisdom will be revealed.
The seed concept is in sharp contrast to the meaningless religion of many described in Yeshayahu (Isaiah) 29:13 or
Mattitayahu chapter 23. True spirituality is the practice of traditional values and ritual while encountering the intellectual
and cultural milieu in which one lives. Torah study requires the personal incorporation and integration of the material,
through active participation of the heart and mind. It teaches that the ritual commandments are symbolized concepts that
need to be understood as well as observed so that Torah guided behavior is the meaningful expression of purpose for
mankind.

• Matt. 13:1-9 On that day went Yahshua out of the house, and sat by the sea side. And there were gathered unto
him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. And he
spake to them many things in parables, saying, Behold, the sower went forth to sow; and as he sowed, some seeds
fell by the way side, and the birds came and devoured them: and others fell upon the rocky places, where they
had not much earth: and straightway they sprang up, because they had no deepness of earth: and when the sun
was risen, they were scorched; and because they had no root, they withered away. And others fell upon the
thorns; and the thorns grew up and choked them: and others fell upon the good ground, and yielded fruit, some a
hundredfold, some sixty, some thirty. He that hath ears, let him hear.

• “There are things that stand in heights of the universe, yet people take them lightly.” Talmud, Berachot 6b

The Messianic Era will be a time when the whole world will be filled with the knowledge of YHWH, just as the waters
fill the sea. The secrets of creation will be revealed, and we will be able to understand that Elohim created a good and just
world. Through our faith in the Messiah, we illustrate our faith in the perfection of YHWH and all He has brought about.
All of our faith, hope, and efforts are directed to waiting for that time and bringing the Return even nearer. Our actions
help to elevate this world around us so we can achieve that perfect state.

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Part 1: Kashrut

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Part 1: Kashrut
“But DO NOT eat flesh with its life, its BLOOD.” Bereshith 9:4

In the Restoration of Yisrael, and the calling of Yisrael to do teshuvah, we are faced with a problem that seems to have
overwhelmed Ephraim since being scattered among the nations and being assimilated into the educational, cultural, and
religious systems of the nations (goyim). The practice of kashrut has been one of the unique characteristics of Yisraelite
identity for thousands of years. Along with the Shabbat and brit milah, it has formed the three-ply cord that is not easily
broken. Despite the exile and all the persecutions, Judah has kept these mitzvot. These commandments have helped main-
tain their ties to their ancestors since before Mt. Sinai. The observance of kashrut has been at the heart of the Jewish iden-
tity, and they recognize their obligation to YHWH and to the Torah to observe this commandment in the face of their op-
pressors-even at the cost of their lives. The goal of kashrut is the holiness of a nation in an identifiable manner.

Now the dilemma is the eating of blood and the failure of the returning Ephraimites to observe the Torah of Kashrut!2
Ephraim seems to struggle with Kashrut and YHWH’s mitzvot dealing with blood such as Brit Milah3 and Niddah (the
laws concerning family purity in sexual matters). Since kashrut (the proper slaughtering and eating of Scripturally clean
animals and abstaining from their blood), niddah, and brit milah are chukim (mitzvot that do not seem to have any logical
meaning), people are struggling to see the spiritual significance attached to these instructions from YHWH. This teaching
is an attempt to elucidate and bring clear understanding to Yisrael concerning the significance of keeping kashrut. The
second chapter will deal with niddah. The Torah of kashrut and niddah are NOT so much a problem for the Yahudim
(Jews), because they have grown up within a religious system of Torah. The readers of this teaching should be in agree-
ment that the Torah of YHWH is still to be observed by all Yisrael as taught by our Rebbe Melek Yahshua HaMoshiach
in Mattitayahu 5: 17-20.

• Matt.5:17 -19 "Do not suppose that I came to tear down [fig., abolish] the Law or the Prophets; I did not come to
tear down _but_ to fulfill. "For positively, I say to you, until the heaven and the earth pass away, by no means
shall one yud [i.e., the smallest letter of the Hebrew alphabet] or one tittle [i.e., a stroke of a letter] pass away
from the Law, until all [things] happen.”Therefore, whoever breaks one of the least of these commandments, and

2
Kosher is a Yiddish word derived from the Hebrew word for fit or proper. It is used to describe foods; however it can be applied to
non-food items such as a Torah scroll and a shofar.
3
Circumcision

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thus teaches the people, he will be called least in the kingdom of the heavens, but whoever does and teaches
[them], he will be called great in the kingdom of the heavens.

The word kasher is not used in the Torah. A form of the word, unrelated to food, is found only three times in the TaNaK.
It means what is right, appropriate, and proper. Later, the word came to mean food that is proper and fit for consumption
by Jews. The Law of Kashrut is based upon various scriptures in the Torah that describe animals, birds, fish, and other
living creatures that can be eaten; what parts are permitted; and how the food is to be prepared.

Holiness and Purity

Before we look at the Torah texts concerning kashrut, we need to examine some concepts of the human personality as all
the laws of the Torah have moral and ethical lessons for mankind. The prototype for understanding kashrut is found in
Bereshith.

Elohim’s first command to man is to refrain from eating fruit from the Tree of the Knowledge of Good and Evil. This is
the formula for the kashrut system in the Torah. We have a statement of permitted foods and then a specific restriction
that prohibits others with a negative consequence for violation of the instruction.

The serpent (representing the animal-wisdom) tests Chawah’s rational thinking by presenting arguments of the real rea-
son Elohim does not want them to eat of the Tree of the Knowledge of Good and Evil. The knowledge of good and evil is
moral judgment of what is good and what is bad.

The first principle of the relationship between the Creator and His creation is that YHWH alone is the Source of moral
judgment. Even before the creation of man, YHWH called His creation “good-tov”. For man to be as Elohim knowing
good and evil means that man usurps from YHWH the source of what is good and what is considered evil. Man becomes
the origin of moral judgment, rather than Elohim. According to the serpent, this is what the restriction of diet represents.
Shockingly, the serpent is correct! ONCE MAN DECIDES TO EAT THE FRUIT IN THE FACE OF EXPLICIT
PROHIBTION BY YHWH, THE MAN CHOOSES TO BECOME HIS OWN SOURCE OF MORAL JUDGMENT AND
DENY YHWH AS THE MORAL SOURCE. Instead of becoming like Elohim, man becomes just as Elohim, deciding
what is good and what is evil.

• Gen 3:5 for Elohim doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as
Elohim, knowing good and evil.'

• Gen 3:22 And YHWH Elohim said: 'Behold, the man is become as one of us, to know good and evil; and now,
lest he put forth his hand, and take also of the tree of life, and eat, and live forever.'

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Unlike Elohim, man is a biological and psychological being prone to subjective moral judgments by virtue of his physical
and psychological needs and desires. Human perception of morality is all relative morality and man cannot know what is
objectively good or evil without a reference to an objective standard. The only objective standard is TRUTH, YHWH’s
instructions. What makes something bad to eat is simply the fact that Elohim says it is bad, not that the fruit is inherently
evil. And this is the error that Chawah makes in using her human rational reasoning and senses to make a moral judgment.
By this action she has become “Elohim” and has committed the first sin and will have to bear the consequences for her
actions.

• Gen 3:6-7 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and
that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto
her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were na-
ked; and they sewed fig-leaves together, and made themselves girdles.

Notice that before eating the fruit, nakedness was not “bad” since Elohim had never stated that it was evil for humans to
be naked. But, after eating the fruit, Adam and Chawah made their own subjective moral judgment concerning nakedness
and felt shame, and made coverings to cover their nakedness. The difference before and after the first sin was the location
of the moral source.

This account is a fundamental truth for all mankind. Elohim is the only moral Source and man needs to refer to His in-
structions when choosing what is good and evil. Man is only capable of subjective reasoning-relative morality- based on
the fact of our make up as a physical and psychological being. Also, the text reveals the truth that we have the ability to
transcend our biological and psychological perceptions by choosing to follow YHWH’s objective moral judgment. This is
the spiritual dynamic behind the concept of kedusha (holiness). Man’s tendency to error in making moral judgments be-
cause of his subjective perceptions reflected in the following verse from the Torah.

• Num 15:38-41 'Speak unto the children of Yisrael, and bid them that they make them throughout their genera-
tions fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.
And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of YHWH,
and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;
that ye may remember and do all My commandments, and be holy unto your Elohim. I am YHWH your Elohim,
who brought you out of the land of Egypt, to be your God: I am YHWH your Elohim.'

When we choose to act according to YHWH’s instructions rather than our own subjective moral reasonings, we are able
to attain a state of spiritual transcendence called holiness.

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The story of the Trees in the Gan Eden is both a simple lesson in obedience and spiritual discipline. However, if we look
deeper we can discover the dynamics of kashrut and the Tree have to do with the theme of inherent conflict between guid-
ing a moral decision-making by Elohim’s instructions as reflected in our soul (our spiritual part), or guiding our decisions
by our own biological and psychological nature. Sometimes these two (spiritual and physical) are in conflict and at times
they are not. When they are in conflict then we must learn to express our transcendent spiritual being (neshamah) rather
than the desires of the animal –like nature (nefesh).

• Rom 7:14 -23 For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I know
not: for not what I would, that do I practice; but what I hate, that I do. But if what I would not, that I do, I con-
sent unto the law that it is good. So now it is no more I that do it, but sin which dwelleth in me. For I know that
in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good is
not. For the good which I would I do not: but the evil which I would not, that I practice. But if what I would not,
that I do, it is no more I that do it, but sin which dwelleth in me. I find then the law, that, to me who would do
good, evil is present. For I delight in the law of Elohim after the inward man: but I see a different law in my
members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my
members.

The ability to transcend this fleshy nature is what separates man from rest of the animal kingdom. This transcendent holi-
ness to which we are to seek after is what forms the concept of kashrut. It is the concept of holiness and the command-
ment to be a Holy Nation that is at the heart of the Law of Kashrut.

• Ex. 22:31 (22:30) And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in
the field; ye shall cast it to the dogs.

• Deut. 14:21 Ye shall not eat of anything that dieth of itself; thou mayest give it unto the stranger that is within thy
gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto YHWH thy
Elohim. Thou shalt not seethe a kid in its mother's milk.

Yisrael is to be YHWH’s Holy Nation. Yisrael is separate from all the other nations in the world by YHWH. They are to
be distinctive from the goyim. Thus, holiness is a spiritual term for a unique Yisraelite identity in relation to other systems
of culture, religion, worship, and belief. There, it makes perfect sense that a special diet serves to distinguish Yisrael from
others on a daily basis.

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• Lev 19:2 Speak unto all the congregation of the children of Yisrael, and say unto them: Ye shall be holy; for I
YHWH your Elohim am holy.4

Holiness is also an attribute of YHWH, the Elohim of Yisrael. We are to be a nation that cultivates and expresses that
attribute because it is an attribute of our Elohim. We are to imitate the Elohim we worship and serve. So, we see that holi-
ness is also an attribute of the human soul that reflects the character of the Creator.

Ta’harah and Tu’mah

What is meant by the Hebrew term tu’mah or ritual impurity? The Torah details certain conditions that cause this state of
being and how this condition can be removed. Why does being tu’mah separate one from the Sanctuary (the Temple when
it stood) and its functions? What is the symbolism of this state of impurity?

The key to understanding this term is unlocking the primary cause of this negative state. The Torah says that touching or
even being close to a corpse creates spiritual impurity. Certain diseases can cause a state of ritual impurity. Also, natural
bodily function related to reproduction (birth, menstruation, and nocturnal emissions) put a person in a temporary state of
impurity. The key is finding the conceptual common denominator in these commandments.

Remember that the Torah is a book of moral instruction and given to Yisrael as representatives of Elohim’s moral and
ethical truths, which are the attributes of the higher soul (neshamah). The Temple or Tabernacle is the symbolic structure
designed to represent these truths through its construction, rituals, and worship. It represents all that is spiritual and pure
in the human soul- the free immortal spirit that is always striving to transcend the nefesh. Thus, we discover that those
conditions that bring about a state of tu’mah in an individual are related to his or her biological determined nature, which
is shared with the animals and contrary to the freedom and immortality of the neshamah.

The ultimate symbol of our biological nature is death of the body.5 Therefore, death is the primary cause of the state of
tu’mah. Physical disease also reminds us of our lack of freedom and produces a state of impurity. The natural processes
related to sex, birth, and reproduction stress our animal-like nature over which we have very little control. These condi-
tions all bring to consciousness our lack of true freedom and choice, and also create a subtle sense of depression and lack
of hope with the life within the neshamah. This is the state of tu’mah or ritual impurity. We are in a state that is incompat-

4
Rashi says this verse says “You shall be distinct, different, and dissimilar”. This seems to be the nuance of the word from the con-
text.
5
This is not saying that the body is bad. The body serves as a constant reminder of our lack of freedom over our lives and the parame-
ters that bind the human soul.

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ible with the transcendent symbolism in the Temple or Tabernacle. The Torah must temporarily restrict one from the
Sanctuary until they are transformed back into a state of life, freedom, and the ruach called ta’harah or spiritual purity.

Physical actions such as improper sexual relations, seeking a medium, or eating can also cause a state of spiritual impuri-
ty. The common thread that runs through these actions is that they all share the natural biological needs of the body that is
shared with the animals- procreation, nourishment, and safety. These three actions parallel these biological needs of man-
kind. Nourishment of course pertains to the eating habits and is reflecting the laws of permitted and prohibited foods. Pro-
creation is related to the instruction concerning prohibited sexual relations. Safety is reflected in the laws prohibiting the
need of a person to satisfy their needs of security through mediums and fortune-telling. It is important to understand that
the Torah gives us permitted ways to satisfy our biological needs that are in harmony with Elohim’s characteristic of holi-
ness.

There is an interesting usage of the Hebrew word in ta’hor outside the context of spiritual impurity. It is found in Shemot
24:10.

• Ex. 24:10 and they saw the Elohim of Yisrael; and there was under His feet the like of a paved work of sapphire
stone, and the like of the very heaven for clearness (ta’hor).

The clarity of a gem is determined by the degree of light that can pass through it with no obstruction or distortion from
impurities within the stone. This is another important key to understanding the concept of spiritual impurity and ta’harah
(spiritual purity).

According to our morning prayers the neshamah that is infused into each soul at birth is pure, reflecting its spiritual
Source.

• “My Elohim, the soul that You gave me is pure (Ta’harah).”

The state of spiritual purity would be a clarity of soul, characterized by a lack of impurities or imperfections that would
block the spiritual Light from permeating the human soul.

The Torah does not indicate any behavior or ritual that creates spiritual purity. There are no foods or acts of worship that
create purity. Animals that are called ta’harah do not cause a detrimental effect on the human soul- it is the absence of the
negative, not a positive effect, that is labeled PURE. Purity, like the human soul, cannot be created or destroyed! It can
only b e temporarily occluded and there are procedures to RESTORE the state of spiritual purity but not create it. Torah
provides a means to restore the soul to its pure state.

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Here is a shocking statement for you to contemplate. All souls start out pure but through the process of daily living, they
become clouded by tu’mah or that which is antagonistic to the purity of the soul. This results in the blocking of the Light
and dulling of the spiritual senses. Yom HaKippurim is a major way of clearing the clouded soul and start anew.

• Lev 16:30 For on this day shall atonement be made for you, to cleanse (l’taher) you; from all your sins shall ye
be clean/clear (tit’haru) before YHWH.

With this knowledge we can say that the condition of spiritual impurity (tu’mah) is a state of cloudiness or dullness block-
ing the Light from entering and shining from the human soul. The Talmud associates spiritual impurity (tu’mah) with the
root word, tet-mem-mem, meaning to stop up like a cork in a bottle. This concept is also found in the Prophets as syno-
nyms for dullness, insensitivity, and coarseness of character.6

• Matt 5:14-16 `Ye are the light of the world, a city set upon a mount is not able to be hid; nor do they light a
lamp, and put it under the measure, but on the lamp-stand, and it shineth to all those in the house; so let your
light shine before men, that they may see your good works, and may glorify your Father who is in the heavens.

It would seem that those experiences and behaviors that drag us down from our free choosing, transcendent spiritual na-
ture to that of biological driven beings, serve to cloud our soul’s ability to be permeated by the Light. These biological
urges and choices draw us away from feelings of freedom, spirituality, and transcendence. Transcendence is over the hu-
man biological determinism and nature shared with the animal kingdom. It is also transcendence over the psychological
and cultural values of the nations. In relation to the Torah social laws, transcendence means transcendence of assimilation
and enculturation by resisting the cultural conformity by the anti-Torah social values and mores. 7

• Rom 6:16 have ye not known that to whom ye present yourselves servants for obedience, servants ye are to him
to whom ye obey, whether of sin to death, or of obedience to righteousness?

Again, we stress that emphasizing our ability to transcend our biological and psychological nature does not imply that
either of those natures is inherently bad or negative. No part of our human nature is inherently spiritually impure, but ra-
ther morally neutral. The point is that all our actions need to be motivated by our spiritual being; that is true spiritual tran-
scendence.

6
Yeshayahu (Is.) 64:5
7
American psychologist Abraham Maslow found that fully mature people tend to remain distinct from the culture in which they lived.
They guided themselves by self-chosen values and ethics, regardless of the cultural norms.

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The Crown of Creation

Man was created the crowning achievement of nature. He was created from the earth, as were the animals, and blessed
with the power of procreation, nourishment, and security. However, unlike the animals, mankind was infused with the
breath of life from Elohim, which was unique and served to separate man from rest of the lower forms of life. Thus, man
was created as part of nature and yet transcendent above nature.

Part of that transcend nature included the free will to choose how to act- unlike all the other forms of life who were pro-
grammed by instinct for survival. Man was able to function on the spiritual plane and the natural plane of existence.

The story of the Fall of Man is the record of man’s free will to choose to obey or disobey. The Torah then records the his-
tory of man deteriorating from the ideal creature to the fallible human capable of acting against the will of the Creator.
The human race deteriorated into corruption, violence, and evil. Man’s biological nature took precedence over its spiritual
nature.

Elohim decided to restart the human race with the replenishing of the earth from an ideal family headed by Noach. But,
Elohim knew that man had been transformed from the ideal into the real, with man’s nature leaning towards evil. He made
two changes in human nature: the lifespan of the human was shortened from centuries to 120 years8 and the source of food
was changed from vegetation to include meat.

The dietary restriction given in Bereshith 9:3-4 prohibits man being like a predatory animal and consuming its prey while
it is still in its death throes. The message to mankind was clear:”I have allowed you to be carnivores to adapt to the shorter
lifespan, but I will not allow you to become an animal-like predator and consume the blood of a living prey. This dietary
restriction distinguishes man from the rest of nature. Man was not to deteriorate into a predator. The Torah does not allow
man to eat meat that has been killed by a predator (treyfa) or died of natural cause (ne’vayla).A carcass should be returned
to nature by being thrown to the dogs or other carnivores.

The Beginning

In the beginning, Elohim gave Adam and Chawah every seed bearing plant and tree to eat (Bereshith/Genesis 1:29). Be-
fore man’s fall into disobedience, man was a vegetarian9. There was not any death, nor was he allowed to kill any creature
and shed its blood. The rest of terrestrial life was also herbivorous (Bereshith 1:30).So mankind, at one with creation in
the Beginning, was to eat plants, not animals or fellow human beings.

8
This would shorten the human’s life and helped to prevent the unrestrained animal like violence as before the flood.
9
All plants, fruits, and vegetables are kosher.
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• Gen 1:28-29 And Elohim blessed them; and Elohim said unto them: 'Be fruitful, and multiply, and replenish the
earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every liv-
ing thing that creepeth upon the earth.' And Elohim said: 'Behold, I have given you every herb yielding seed,
which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed - to you it shall
be for food;

It was not until YHWH Elohim sacrificed an animal to atone for Adam’s sin of eating what was forbidden that blood was
shed and death of an innocent life had to be sacrificed to pay the penalty for breaking YHWH’s instructions (Bereshith
3:21).10 The shedding of blood is always related to the DEATH of the victim and LIFE for the one that sheds its blood
(dam).

The ancients saw blood as a substance that transmits the qualities of the dead to the living. Some tribes drank (and still
do) the blood of a slain hero so that his courage might fill their bodies. Some consumed the blood of their totem, an ani-
mal embodying their collective self, in hopes of being strengthened through the common ingestion of the blood. To the
Hebrews there was to be no other source of life but YHWH.

Also, ancient peoples thought that the blood of a slain animal, if left on the ground, might pursue the person to seek re-
venge. The blood of the animal had to be covered with dirt and rendered harmless. Even today, the blood of the deer and
birds is covered with earth by the shochet 11after slaughter.

According to the Torah, YHWH must have revealed the Torah of Kashrut to Noach, because we see Noach being com-
manded in Bereshith 7:2-9 to take seven pairs of the CLEAN beasts and only two of the UNCLEAN into the ark.

• Gen 7:1 -9 And YHWH said unto Noah: 'Come thou and all thy house into the ark; for thee have I seen righteous
before Me in this generation. Of every clean beast thou shalt take to thee seven and seven, each with his mate;
and of the beasts that are not clean two and two, each with his mate; of the fowl also of the air, seven and seven,
male and female; to keep seed alive upon the face of all the earth. For yet seven days, and I will cause it to rain
upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the
face of the earth.' And Noah did according unto all that YHWH commanded him. And Noah was six hundred
years old when the flood of waters was upon the earth. And Noah went in, and his sons, and his wife, and his
sons' wives with him, into the ark, because of the waters of the flood. Of clean beasts, and of beasts that are not

10
The Living Torah by Aryah Kaplan translates this verse as, “Elohim made leather garments for Adam and his wife and He clothed
them.” Some sages believe this refers to the male foreskin and the female hymen.
11
Someone pious and has been educated and trained in the ritual slaughter of animals.

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clean, and of fowls, and of everything that creepeth upon the ground, there went in two and two unto Noah into
the ark, male and female, as Elohim commanded Noah.

We read in Bereshith 9:3-4 that Elohim allowed Noach and his family to eat meat for the first time-WITH A STIPULA-
TION ATTACHED-THEY WERE NOT TO EAT THE FLESH (MEAT) WITH THE BLOOD STILL IN IT!12 The
blood reflected the life of the animal that was killed so man could survive by eating its flesh. Note that the animals given
to Noach and his family to eat had to be the CLEAN ANIMALS as only TWO UNCLEAN ANIMALS were taken into
the Ark and if they had eaten them then the unclean animals could not have reproduced and had offspring in order to con-
tinue the species. Noach was to sacrifice (olot) from the clean animals (Bereshith 8:20) and was given the freedom by
Torah (instruction) to eat of the seven pairs he had saved from the flood. Since there were more pairs of CLEAN beasts
and birds, they would breed at a higher rate to provide clean meat for mankind to eat upon the earth.

• Gen 9:3 -4 Every moving thing that liveth shall be for food for you; as the green herb have I given you all. Only
flesh with the life thereof, which is the blood thereof, shall ye not eat.

There are two parts to this commandment. First, mankind is no longer herbivorous, but now omnivorous. YHWH granted
man the right to eat the meat of animals over which they have dominion. But, at the same time, they are given an accom-
panying restriction in their diet. While the meat of animals may be eaten, man is forbidden from eating the flesh taken
from an animal while it is still living. 13 Notice that this restriction is given to all mankind and not just Yisrael. We have
the understanding from that man was given the definition of clean meats and commanded to abstain from blood before the
giving of the Torah of Moshe at Mt.Sinai.

Avraham, Yitzkak, and Ya’akov ate meat from their flocks, as well as grains and dairy products, like everyone else on
the Middle East. We do find this historical commemoration in Genesis concerning the thigh sinew of an animal. This nar-
rative is in the context of the mysterious struggle between Ya’akov and the malak (angel).

• “And the sun rose on him (Yisrael) as he passed over Penu’el, and he (Yisrael) limped on his hip. That is WHY
the Bnai Yisrael (children of Yisrael) to THIS DAY does not eat the SINEW of the hip, which is on the socket of
the thigh, because He touched the socket of the thigh of Ya’akov, in the sinew of the hip.” Bereshith 32:31-32

12
This is known as eyver min hachay- which means tearing off and eating a limb from a living animal.
13
Later the Torah would forbid the eating of any animal that had been killed by a predator (treyfa), dies of natural causes (ne’vayla),
or died of a disease.

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In Bereshith we read that the Children of Yisrael, to this day, will not eat the gid ha-nasheh or the displaced nerve run-
ning down the back of the leg of an animal. This nerve is known as the sciatic nerve. Therefore, before any hindquarter of
an animal may be eaten by a Yisraelite this nerve, and all its branches, must be carefully removed from the meat by a
skilled butcher. This is very difficult to do outside the Land of Yisrael therefore most Yisraelites will not eat from the
hindquarters of any animal This part is called the sirloin of the animal. The sages teach us that this nerve is the place
where evil (the yetzer harah) has its strongest influence in a person. This word “dislocated “is the same term in Hebrew
used for the punishment upon Yisrael after the heresy at Ba’al Pe’or. It means to hang or impale because Yisrael’s thigh
was hanging from the socket. Keeping this command reminds all Yisrael of the truth of the eternal survival of the Bnai
Yisrael even though we must endure hard struggles in the exile at the hands of the goyim. It teaches us also that any phys-
ical or spiritual handicap should not hinder or discourage us in our fight for survival and to “rule as EL rules” as Yisrael.

The Kosher Kill

The Torah does not prescribe the manner or method that is to be used to kill an animal for food. These methods are im-
plied in the text and then received by oral tradition. These traditions were then codified by the ancient rabbis. The manner
of slaughter is known as she’chita.

• Deut. 12:21 If the place which YHWH thy Elohim shall choose to put His name there be too far from thee, then
thou shalt kill of thy herd and of thy flock, which YHWH hath given thee, as I have commanded thee, and thou
shalt eat within thy gates, after all the desire of thy soul.

The ritual slaughter requires a swift horizontal cut along the esophagus and the windpipe by a razor sharp knife to assure a
quick and painless death for the animal through the immediate gushing out of its lifeblood. There are five conditions for a
slaughter to meet the codes for she’chita.

1. The act of cutting must be accomplished with no pause

2. The cut has to be effected by horizontal movement of the knife, not through downward pressure.

3. The blade must be visible during the act of slaughter

4. The cut must be only at the intended place in the neck

5. Stabbing or tearing with the knife is not permitted as the knife must be razor sharp, with nicks.

These are very specific instructions that have to be followed by the butcher. If one of these conditions are not met, then
the meat is not kosher and unfit for consumption.

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We will Do and Hear

The entire act of slaughter is designed to reflect the conscious, intentional, wholly human act of taking the life of the an-
imal. All these procedures reinforces to the person that the taking of the animal’s life is the result of human intent. It is not
the knife that kills, but the intentional calculated movement of the shochet’s hand. By this symbolic act, the man has
demonstrated his mastery over the beast as YHWH stated in Bereshith 1:28.

• Gen 1:28 And Elohim blesseth them, and Elohim saith to them, `Be fruitful, and multiply, and fill the earth, and
subdue it, and rule over fish of the sea, and over fowl of the heavens, and over every living thing that is creeping
upon the earth.'

From Mount Sinai

“Know Him in all your ways, and He will make all your paths straight.” Mishle 3:6

“…I AM YHWH your Elohim, Who has separated you from the peoples. And you shall make a distinction between clean
beasts and unclean, and between unclean birds and clean. And do NOT make yourself abominable by the beast or by the
bird, or whatever creeps on the ground, which I have separated from you as unclean. And you shall be set-apart to Me,
for I YHWH am set-apart, and have separated you from the peoples to be Mine.” Wayyiqra 20:24-26

Word definitions:

• Separated- # 914-BaDaL-to divide, distinquish,make different, make separate, select,differ

• Clean - # 2889 TaHoR –pureness, fair,clean from TaHeR-to be bright, to be pure, uncontaminated,purify

• Unclean - # 2931 TaMe –foul ,defiled, polluted,unclean from Tame-contaminated, utterly unclean ,polluted

• Abominable -# 8262 ShaQaTz –to be filthy, to loathe, abhor, utterly detest

• Holy - # 6918 QaDoSH- set apart, a sanctuary, a set apart one from QaDaSH to be clean, sanctify oneself wholly

Wayyiqra (Lev.) 11 is the chapter in the Torah outlining what food is TAHOR or TAMAI 14or sometimes called trefah.
Anyone who has studied the Torah is aware of what food one may or may not eat. Hopefully, we are all aware of these
simple dietary restrictions for Yisrael. If you are not familiar with them then please read this chapter in Leviticus diligent-
ly to make yourself aware of what is permitted and what is prohibited as food.

14
Spiritually impure is Tamai and detestable is sheketz in Hebrew.

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Notice in the list that first, permitted and prohibited creatures are described by their physical characteristics, rather than by
specific name (except for the birds). Second, those animals that are not to be eaten are described as spiritually impure or
detestable, implying their unfitness as food. Third, the lists use the terms impure and pure. Holiness appears to be the rea-
son for keeping these laws as the rest of the Torah uses these terms for objects or conditions related to the spiritual dimen-
sion, while food is a material dimension.

• Lev 11:43-47 Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye
make yourselves unclean with them, that ye should be defiled thereby. For I am YHWH your Elohim; sanctify
yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarm-
ing thing that moveth upon the earth. For I am YHWH that brought you up out of the land of Egypt, to be your
Elohim; ye shall therefore be holy, for I am holy. This is the law of the beast, and of the fowl, and of every living
creature that moveth in the waters, and of every creature that swarmeth upon the earth; to make a difference be-
tween the unclean and the clean, and between the living thing that may be eaten and the living thing that may not
be eaten.

In the third chapter of Leviticus is made prohibiting the eating of large quantities of the thick layers of fat or tallow and
the consumption of blood. The dire consequence of violating this prohibition is spiritual excision from the people of
Yisrael.

• Lev 3:17 It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither
fat nor blood.

• Lev 7:23 -27 Speak unto the children of Yisrael, saying: Ye shall eat no fat, of ox, or sheep, or goat. And the fat
of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye
shall in no wise eat of it. For whosoever eateth the fat of the beast, of which men present an offering made by
fire unto YHWH, even the soul that eateth it shall be cut off from his people. And ye shall eat no manner of blood,
whether it be of fowl or of beast, in any of your dwellings. Whosoever it be that eateth any blood, that soul shall
be cut off from his people

• “And ANY MAN OF THE HOUSE OF YISRAEL, or of the STRANGERS who sojourn among you, who EATS
BLOOD, I SHALL SET MY FACE AGAINST THAT BEING WHO EATS BLOOD, AND SHALL CUT HIM
OFF FROM HIS PEOPLE. For the life of the flesh is in the blood, and I have given it to you upon the altar to
make atonement for your lives, for it is the blood that makes atonement for the life. THEREFORE, I say to the
children of Yisrael, “NO BEING AMONG YOU EATS BLOOD, NOR DOES THE STRANGER WHO SO-
JOURNS AMONG YOU EAT BLOOD.” Wayyiqra (Lev.) 17:10-12 also see 17:14

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The Act of Eating

Lev 17:11 for the life of the flesh is in the blood, and I have given it to you on the altar, to make atonement for your
souls; for it is the blood which maketh atonement for the soul.

Blood represents the life force of the animal. Blood is in all living tissue and the loss of too much blood results in death.
That is why the Torah prohibits the consumption of blood. The ingestion of blood is considered a severe violation of the
higher soul. The message is very clear: “Do not incorporate the animal-essence into your soul, it feeds your animal nature;
rather offer your life-soul to Me through the symbolic blood offering at My Sanctuary.”

The tallow or fat is used in the Torah as a synonym for the best or finest of the flock. The Hebrew word “cheylev” is used
for fattened, choice, and finest.

• Deut. 32:14 Butter of the herd, and milk of the flock, with fat of lambs, and rams, sons of Bashan, and he-goats,
with fat of kidneys of wheat; and of the blood of the grape thou dost drink wine!

What makes the finest in the animal is not the choicest in the human being. Look at the way the same Hebrew word is
used in the Psalms.

• Psa 17:10 Their fat they have closed up, Their mouths have spoken with pride:

• Psa. 73:7 Their eye hath come out from fat. The imaginations of the heart transgressed;

Here the word “fat- cheylev” is used in a negative context and a synonym for insensitivity of heart. It is the rebellious and
ungrateful people depicted in the following verse.

• Deut. 32:15 And Jeshurun waxeth fat, and doth kick: Thou hast been fat--thou hast been thick, Thou hast been
covered. And he leaveth Elohim who made him, and dishonoureth the Rock of his salvation.

Tallow is the accumulated layers of animal fat that are saved up by the animal for its own survival. In the animal it is what
is dedicated solely to the self for its own future needs. Therefore, a fat animal indicates abundant food and water and is the
choicest to be offered to YHWH. It is the passive accumulation of survival resources. Thus, one is not to incorporate this
selfish animal trait into one’s human soul by consuming the tallow. 15

15
Marbled fat (shu’man) is not prohibited because it is not the hording tallow that is accumulated for selfish reasons .In fact, marbled
fat is considered a blessing.

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We will Do and Hear

Through the prohibition against consuming blood and tallow, we have the symbolic rejection of two animal characteris-
tics that are antagonistic to the spiritual nature of the human character of a Holy Nation.

So, to the Hebraic mind the words tamai and tahor never describe physical cleanliness or uncleanness, but rather a spir-
itual or moral state of being. Tamai is used in relation to moral or religious deficiency that CONTAMINATES THE
SOUL OR BEING-EVEN THE CHARACTER OF A MAN. It could be translated by the word defilement. Notice the
animals declared clean by YHWH were also to be used for the sacrifices in the Temple. We must view the words of clean
and unclean as used in the sense of ritual defilement or purity. All the laws of kashrut are in the context of becoming or
being KADOSH or set-apart to YHWH.

Kashrut permits as food those types of animals that are least antagonistic to the human character and least likely to be
incorporated for their animalistic traits. The animals permitted are the ones who are docile around humans and live natu-
rally within the domain of humans (domestic animals and birds).Those animals that are prohibited are either antagonistic
to the human character or highly expressive of animalistic instinctive behavior aimed at survival. The permitted or prohib-
ited foods are related to the degree in which they pose a danger to the incorporation of their animalistic traits into the hu-
man character.

All vegetation is permitted because there is nothing about vegetation that is antagonistic to the human character. Humans
have complete mastery over vegetation and vegetation has no ability to be independent of human control. Man plants, ir-
rigates, prunes, and harvest produce. The vegetable kingdom is simply fuel for the human body and was the ideal human
diet in the Gan Eden.

Fish that are permitted do not bite, sting, or poison. Fish, being somewhat removed from man, are not subject to the pro-
hibition against blood (there is no danger of incorporating their fish-like qualities into the human character. There is also
no need for ritual slaughter to show human mastery over the fish. Those species of fish that are prohibited are those which
sting, pinch, or attack humans and dwell on the ocean floor as scavengers.

• “The reason why fish and scales is that those fish that have them always dwell in the upper clear water, and are
sustained by the air that enters there. Therefore, their bodies contain a certain amount of heat which counteracts
the abundance of moisture just as wool, hair, and nails function in man and beast. These fish that have no fins
and scales always dwell in the lower turbid water and due to the great abundance of moisture and gathering of
water there they cannot repel anything. Hence, they are creatures of cold fluid which cleaves to them and there-
fore is more easily able to cause death in some waters, such as stagnant lakes.” Nachmanides

The Torah only lists the prohibited birds. The list seems to contain only predator-like birds that attack and tear their prey.
The permitted birds appear to be grain eaters and predators and walk among humans as domesticated animals. They show
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no antagonism towards humans and are often raised by man. However, since they belong to a class prone to human pro-
jection of characteristics, blood from all fowl is prohibited and they need ritual slaughter.

Insects and reptiles are almost all prohibited as food for man. They are antagonistic towards mankind (they sting, bite, or
poison) and creep on the ground. Also, almost all pagan cultures have made “gods” out of the world of insects and rep-
tiles. These god-related powers are not to be incorporated into the kadosh people of Yisrael.

• “How can one have a pure clean conscience with the knowledge that his own flesh is the product of a diet of in-
sects, snakes, and other vermin?” Ibn Ezra

To be Kadosh to the Yisraelite does not mean to become ASCETIC, or withdrawn from life and the world. To be set-
apart does not call us to practice self-denial of human pleasures or even the repression of bodily drives; yet being set-apart
does not condone self-indulgence. The lack of self-control demonstrates a spiritual weakness and also moral decay. To be
KADOSH means we are becoming masters over all our passions so that we are in command of them and we control them
and not they control us. The Torah teaches us to elevate the satisfaction of ALL basic urges-such as food, drink, sex- to a
level worthy of a people set-apart to YHWH. We also learn from the Torah to turn even the most mundane everyday ac-
tivity into a religious experience to reflect our identity as a part of Yisrael.

The breakdown in the keeping of kashrut and abstaining from blood by the Nazarenes was a major factor leading to the
assimilation of Yisrael into the nations. It was also a major hindrance in the early congregations, as we will see in Acts 15.
The eating of blood would result with the person being CUT OFF from his people! This is what happened to Ephraim be-
cause he was CUT OFF from the Olive Tree of Yisrael and the land. It is only by BELIEF (a Torah based life-style that
reflects our belief in the Word of YHWH concerning Moshiach Yahshua) not faith, that we can be grafted back into the
Olive Tree and return to the land.

Acts 15

“That you ABSTAIN from what is offered to idols, and BLOOD, and what is strangled, and whoring. If you keep your-
selves from these, you shall do well. Be strong!” Acts 15:29

Some people are quick to quote Acts chapter 15 whenever confronted about the need of Torah observance for followers
of the Messiah Yahshua. These people really do not know nor understand what actions the “Jerusalem Council” was re-
quiring of the returning Ephraimites. They misunderstand the core issue of the Council.

• Act 15:1 And certain men came down from Yehudah and were teaching the brothers, “Unless you are circum-
cised, according to the practice of Mosheh, you are unable to be saved.”

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The issue at hand was whether or not a non-Jew could be “saved”. The prevailing belief during the Second Temple Period
was that only the Jewish people (the circumcision) would have a place in the world to come. An in-depth study of this
issue will have to wait for another time and place. What we need to look at is the fact that the Council ruled that the re-
turning Yisraelites would have to keep four mitzvot in order to have a place within the synagogue community.

These four requirements were not the Noachide Laws as some teach. The Noachide Laws were not codified until the
Babylonian Talmud 16was written. According to the rabbis the Torah was given to Yisrael and the seven Noachide Laws
were given to the nations. Nothing remotely like these laws are found in the earlier Mishnah. The Mishnah does not list a
series of laws that would render a goy righteous and fit for the world-to-come. According to the Mishnah, the only hope
for the nations were to become Jewish proselytes.17 This agrees with the attitude of the Jewish teachers in Acts 15:1.

The four requirements were viewed by the Council as essential. Notice the focus on these four laws is on idol worship
and food. Nothing was more abhorrent to the Yehudim than idol worship and ritual impurity. If the returning Yisraelites
observed these minimum laws, the Jews were assured that they had made a break from their former idolatry.

These beginning Torah laws were to be observed by the returning Yisraelites so the Yehudim (Jews) could sit with them in
the synagogues and have table fellowship with them. Let us look at the “very minimal” commands they were commanded
to keep. These mitzvot are to be a beginning point not an ending point for believers.

• Abstain from BLOOD-This refers to the Torah command we have read in Wayyiqra 17. The returning
Ephraimites were not to eat ANY MEAT THAT HAD NOT BEEN PROPERLY KASHERED, OR HAD THE
BLOOD DRAINED OUT OF IT BY PROPER SLAUGHTERING METHODS! We have to remember that the
eating and drinking of blood was an important part of idol worship in the pagan temples. From the Jewish per-
spective, to participate in any ritual in which the priest drinks the blood of the sacrificial victim is an abomination.

• What is strangled – They were not to eat meat that WAS NOT SLAUGHTERED IN THE WAY THAT AL-
LOWS THE BLOOD TO FLOW OUT. KOSHER MEAT WILL BE PROPERLY SLAUGHTERED AS YHWH
COMMANDED YISRAEL. In pagan temples, one of the ways an animal was killed was by strangulation.18 This
inhumane manner of slaughter is forbidden by the Torah. As such, the meat from animals killed in this manner
was off limits to the believer in Messiah. No doubt the meat from the local pagan temple was less expensive and

16
B. Sanhedrin 56a-60a;b. Avodah Zarah 64b
17
M. Sanhedrin 10:1
18
See the magical papyri PGM XII.14-95 and Philo, The Special Laws, iv:xiii.122

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more accessible. SH’CHITAH requires an animal to be killed by one single stroke across the neck. The animal
dies instantly, painlessly, and the BLOOD is drained very quickly. Devarim 12:21 says, “ When the place where
YHWH your Elohim chooses to place His Name is too far from you, then you shall SLAUGHTER from your herd
and from your flock which YHWH has given you, AS I HAVE COMMANDED YOU, and you shall eat it within
your gates as much as your being desires.”

• That which has been offered or sacrificed to idols (Greek- eidolothuton) 19- The returning Ephraimites were not to
eat meat offered to false gods. “Food offered to idols” is a translation of a single Greek word which has also been
rendered “things offered unto idols” (KJV) and “meat sacrificed to idols” (NIV). The identification of the object
of the offering by the term “idol” suggests that it was a name which originated outside first-century paganism. It
reflects the perspective and conclusion of someone who spoke as a Jew. The Greek-speaking pagans of the Re-
newed Covenant era would be more likely to use terms that would mean “food (things) offered to a deity or divin-
ity.” Pagan sacrifices could be thought of as typically consisting of three portions. One small part would be used
in the sacrificial ritual. A larger portion would be reserved for the use of the priests or other temple personnel. The
largest part would be retained by the worshiper to be used in one of two ways. The one who offered the sacrifice
sometimes used the remaining portion as the main course in a meal which might be served at or near the pagan
temple. It is this type of religio-social event that stands behind the question raised by the letter (1 Corinthians
7:1; 1 Corinthians 8:1) from the congregation at Corinth to Shaul and consequently as the background for Shaul's
response in 1 Corinthians 8:1. The second method of disposing of the worshiper's portion would be to offer it for
sale at the local marketplace. Meat that was sold in this fashion would be bought and then served as a part of a
regular family meal. This situation is reflected in Shaul's comments in 1 Corinthians 10:23-11:1.When someone
blesses the food to “GAD/god” has it been offered to an idol or false “god”?Isa 65:11-12 "But it will be different
for you that forsake me, who ignore Zion, my sacred hill, and worship Gad and Meni, the Elohims of luck and
fate. It will be your fate to die a violent death, because you did not answer when I called you or listen when I
spoke. You chose to disobey me and do evil.

• Abstain from whoring /fornication (Greek-porneia): This refers to idolatry and prohibited sexual relationships.
This is the root of the English word “pornography”. Porneia is used in 1 Corinthians 5:1 to describe incest. The
word is usually used in context with the sexual rituals within a pagan temple. Sex with the temple prostitutes was
a common part of their ritual.

19
This word is found 9 times in the Renewed Covenant. In context it always refers to food eaten in a pagan temple. The sages forbid
three things: Aiding idolaters in their idolatry, deriving benefit from idols or idolatrous practices and participating in any manner in
the worship of idols.

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Obviously the Council wanted the returning Ephraimites to divorce themselves from the pagan feasts and temples. They
wanted them to see idolatry from the Jewish viewpoint and conform to these minimum mitzvot to be able to participate in
the Community of Yisrael. This would include avoiding the pagan temples and keeping kashrut. These minimum instruc-
tions would prove to the Jewish people that these returning Yisraelites had broken away from their idolatry and had joined
themselves to the Nation of Yisrael. They would show they had left the “gods of their fathers” and turned to YHWH, the
Elohim of Yisrael.

• Act 15:29 that you abstain from what is offered to idols, and blood, and what is strangled, and whoring. If you
keep yourselves from these, you shall do well. Be strong!

The term “to keep free” (diatereo) is only found here and in Luke 2:51. In Ben Sira 1:26 the term means “to keep the
commandments”. This word emphasizes that the Council was giving this Halakah to be kept in detail. They were to dis-
tance themselves from the Hellenistic culture and religion. Their willingness to keep these mitzvot would prove to the
Jewish people that they were serious in their commitment to worship and serve YHWH, the Elohim of Avraham, Yitzkak,
and Ya’akov.

Practical Application

This is a short list of some practical rules Ephraim can look for in meat to begin to observe KASHRUT. Kosher meat is
more expensive due to the costly and time-consuming steps involved in the breeding, slaughter, and processing of the an-
imals and it may be very difficult for the believer to find in his area. We need to ask ourselves if we are willing to pay the
price for the assurance that kosher meat and kosher certification brings shalom to our minds as a set-apart people to
YHWH. We want to be a KODESH PEOPLE TO YHWH! By observing this commandment of YHWH, we can maintain
our ritual purity.

• The meat must come from a CLEAN animal listed in Wayyiqra 11. It must be in good health. Any diseased animal is
automatically considered nonkosher.

• Kosher poultry MUST be raised without hormones or growth stimulants.

• Animals cannot be artificially stunned before slaughter. Nor can they be slaughtered mechanically, but must be
slaughtered by a shochet. They should be slaughtered in the manner prescribed by YHWH and as humanely as possi-
ble.

• The internal organs are checked by a trained inspector, called a bodek, for any abnormalities or disease.

• Certain blood vessels and nerves, and lobes of fat are removed from the meat.

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• After slaughter, all the remaining blood must be extracted from the carcass. This is done by the kosher butcher or at
home by the consumer by soaking the meat in salt water.

• All meat must be koshered within three days of slaughter because after 72 hours blood becomes coagulated and can-
not be removed.

• The meat is tagged and labeled as kosher.

I believe that with all the diseases in the USDA meat you buy at the local market, we as Yisrael will only find safety and
security in the Torah of YHWH. Keeping KOSHER in these last days may protect the lives of Yisraelites during the
plagues that may be coming upon the earth. Yisrael can receive HEALING in the Torah of KASHRUT as YHWH said:

• Shemot (Ex.) 15:26, “If you diligently obey the voice of YHWH your Elohim and DO what is right in HIS eyes,
and shall LISTEN to His commands and shall guard ALL His laws, I shall being on you NONE of the diseases I
brought on the Mitzrites, for I AM YHWH ROPHE’EKA (who heals you).”

YHWH is an Elohim of LIFE, and He teaches us through the Torah of Kashrut, to separate us from death and have us
honor the being that forfeits its life so that we may live. A life is taken to give us life. We learn to control our animal im-
pulses and desires by eating kosher meat and food. Our diets distinguish us as a set-apart people, and separate us from the
nations. The food we eat becomes a part of our being and can render us unclean before YHWH. Our temple of the Ruach
HaKodesh can become defiled by unclean food. Like all the commands in the Torah, KASHRUT has spiritual applications.
We should strive to obey both the letter of the law and the spirit of the law (spiritual application).

• “The purpose of the dietary laws is to transform a man’s body into the proper instrument of his divine spir-
it…Great care must be taken, therefore, that this instrument remain sensitive and responsive to serving the spirit
.Anything that might negatively affect the human body and deprive it of its fundamental function to be an inter-
mediary between the soul of man and the world outside is forbidden. Samson Raphael Hirsch

Also, we read in Wayyiqra 11:4-7 that we are forbidden to eat of the “camel, the coney or badger, the hare or rabbit, and
the swine or pig. Our sages teach us that these 4 animals symbolize the 4 Empires found in the book of Daniel. The sages
teach that the camel is Babylon, the coney is the Medes-Persia Empire, the rabbit is Greece, and the pig is ROME. This
teaches us that we as Yisrael are not to eat of the culture, religion, and ways of these 4 enemies of Yisrael.

All the mitzvot of the Torah are like a foundation of a house. The Law of Kashrut in and of itself it is not the house. You
cannot live in the foundation. BUT, on the other hand, a Dwelling Place built upon a weak or poor foundation or WITH-
OUT ANY FOUNDATION does not have the ability to stand nor is it permanent. It will easily collapse with the slightest
wind, rain, or storm. Likewise, KASHRUT, by itself does not make for the Dwelling Place, BUT ANY ATTEMPT TO
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BUILD THE DWELLING PLACE WITHOUT THE MITZVOT OF THE TORAH IS BUILDING UPON SAND OR A
WEAK FOUNDATION, AND GREAT WILL BE THE FALL OF THAT HOUSE. Unless YHWH builds the House, the
labor is in vain.

This is the time for ALL Yisrael to return to YHWH and His Torah, the only perfect and peaceful solution to the chaos
in the world. It is the blueprint of ALL creation, and for building our Dwelling Place for YHWH. If we are going to build
so He can dwell (shakan) in the midst of Yisrael, then the foundations must be laid on solid ground and with the right ma-
terials. It must be according to the pattern given on Mount Sinai, which is the TORAH! Ask yourself this question: If
YHWH wants us to follow the pattern He has given, and these tamai foods were forbidden as sacrifices upon His table
(the altar) in His Dwelling Place, should not we as His children follow His pattern for our tables in our Dwelling Places?
Are our tables considered an altar for His service? As the table is sanctified through blessings and prayers said around it;
and by what goes on it, the Yisraelite should be aware of his Master and serve Him faithfully.

• “When the Temple stood, sacrifices would secure atonement for an individual; now his table does.” Hagigah
27a

Kashrut in itself does not make for holiness, but as part of an integral part of an entire pattern that makes for a distinctive
life-style.

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Part 2: Mikveh

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We will Do and Hear

Part 2: The Mystery of Mikveh


During ancient times, one of the main usages of the mikvah20 was for ritual purification if a person was ritually unclean
(tomeh) then they could not enter the Temple grounds. One act of purification that was required in all cases was immer-
sion in the mikvah. These laws of purity and impurity also belong to the category of chukim. No matter how deeply we
examine these laws, we ultimately must realize that these laws come from YHWH and that His laws contain factors that
are beyond our grasp to understand logically or with human reasoning.

Mikveh is a ritual bath. The mikveh uses water because water is the closest form found on earth that resembles the spiritual
essence of the Light of the Creator. That is why our bodies are made up of over 70 % water. Water can be thought of as a
form of liquid light. Therefore, when the body is immersed, all forms of darkness are washed away. Since the negative
forces literally penetrate our cells, and the negative force is a receiver, it sucks the light and life out of our cells. Immer-
sion helps to eradicate these negative forces from our being.21

Mikveh has a deeper meaning than just purification. Aharon and his sons (Kohenim) were consecrated to serve as priests
in the Tabernacle (Mishkan). Immersion in the ritual pool was the first step in their consecration .Mikveh in this case sig-
nifies a change of status. After their immersion, the Kohenim were elevated from one state to another. The Cohen
HaGadol (High Priest) immersed five times on Yom HaKippurim (Day of Atonement). He was not unclean or ritually im-
pure but rather each immersion signified a different status that would allow him to enter into the Kodesh Kodeshim (Holy
of Holies).The water does not wash away filth. Rather, the mikveh changes the individual’s status from tomeh (unclean) to
that of tahor (clean). This helps us understand that immersion for “purification” is a change of status than a “cleansing”.

The convert to Judaism and Nazarene Yisrael undergoes a change of status by immersion. The Talmud says that “as soon
as the convert immerses and emerges, he is a Jew in every way.” It also states that “a convert who embraces Judaism is
like a new born child.” Immersion is very much like being reborn from the womb of water. No one enters the community
of Yisrael without immersion.

• Matt. 28:19-20 “Therefore, go and make taught ones of all the nations, immersing them in the Name of the Fa-
ther and of the Son and of the Set-apart Spirit, teaching them to guard all that I have commanded you. And see, I
am with you always, until the end of the age.” Amen.

20
Mikveh means a pool or gathering of water. It is found in Lev.11:36.
21
It also helps to meditate on the 72 Names during mikveh.

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• Act 10:47 “Is anyone able to forbid water, that these should not be immersed who have received the Set-apart
Spirit – even as also we?”

• Rom 6:4 We were therefore buried with Him through immersion into death that as Messiah was raised from the
dead by the esteem of the Father, so also we should walk in newness of life.

The water of the mikveh represents the womb of creation. 22 When a person immerses in the mikveh, he or she enters a
state of the world of the unborn, and subjects himself or herself to the creative power of YHWH. Mikveh also represents
the grave. When a person immerses, he or she is in a state of nonliving, and when he or she emerges, he or she is resur-
rected with a new status. The Hebrew word KEVER can mean “grave”, but it is also used for the “womb.” Both are part of
the cycle of life and death, and when a person passes through these states, he attains a new status.

The sages liken a person who immerses in the mikveh to seeds planted in the ground. This helps explain why the mikveh
is built right into the ground. Even though such seeds may be ritually unclean, the plants that grow from them are consid-
ered pure and are clean. So is man. When a person immerses, he enters the womb (his source) and emerges as one reborn
from the earth. When a seed is planted it has to disintegrate, lose its existence, in order to be able to flower. To reach a
higher state one must first lose or nullify his previous state. This is the inner purpose of the mikveh, to enable one to reach
the state of Bittul or nullification. When we rearrange the Hebrew letters of Bittul it can spell tevilah or immersion, an in-
dication of a spiritual connection. By losing one’s independent existence, going out of oneself, he or she is making them-
selves a vessel for holiness.

• John 12:24 “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone.
But if it dies, it bears much fruit.

Before Torah was given, the Children of Yisrael had to mikveh.

• Exodus 19:10 And ‫ יהוה‬said to Mosheh, “Go to the people and set them apart today and tomorrow. And they shall
wash their garments,

The command to “wash their clothes” infers the person also immerses in a mikveh because whenever the Torah requires
one to wash his clothing, he also had to mikveh. Immersion is a sign of true teshuvah and a willingness to accept the
change of status into the Community of Yisrael.

22
The flood of Noach was not punishment but rather an act of purification for the world. It enveloped the earth for forty days and
nights corresponding to the forty seah of water required for a mikveh. It was a separation from all the undesirable elements to bring a
change of status to the earth.

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Niddah

• “And when a woman has a discharge, and the discharge from her flesh is blood, she has to be in her separation
for seven days. And whoever touches her is unclean until evening.” Wayyiqra 15:19

The most general use of the mikveh is for the cleansing of a woman after her monthly period. She is considered “Niddah”
from the time her period starts until she immerses in a mikveh. The word Niddah comes from the Hebrew word Nadad,
meaning removed or separated. The word implies a temporary prohibition of intimate physical contact. The word does not
refer to menstruation .The status of niddah remains until the woman changes status by immersion.

This usually is applied within the context of marriage, but it is also important for a single woman. From the time a young
woman starts to menstruate, she assumes the status of niddah. It does not matter if she is married or not. From her first
period, until she immerses in a mikveh with marriage, she retains this status. This is why premarital sex is forbidden.

• Lev 18:19 ‘And do not approach a woman to uncover her nakedness (meaning sexual relations) in her monthly
separation of uncleanness.

• Lev 20:18 ‘And a man who lies with a woman during her sickness and uncovers her nakedness: he has laid bare
her flow, and she has uncovered the flow of her blood, both of them shall be cut off from the midst of their people.

• Separation - # 5079 NIDDAH from #5074 –rejection, impurity, personal (menstruation) or moral (idolatry or in-
cest)-filthiness, cast out, drive away, put apart, withdraw, and go away. #5074- NADAD to wave to and fro (flap
up and down). rove, flee, to drive away, wander, thrust away.

Taharot HaMishpacheh is a euphemism for the instructions in the Torah that prohibit sexual relations in marriage during
the woman’s menses; the entire niddah period also involves immersion in a ritual pool (mikvah). There are two words that
refer to these laws-niddah and mikvah. These are the most private and secretive laws that govern the life of the Yisraelite
woman, and also the most difficult to explain and teach about in mixed company. Ephraim knows very little concerning
these laws because they were never addressed in other religious systems. This is why we need to explain them in detail as
they should be observed by the Torah observant Yisraelite as the prophets equate intercourse with a niddah woman to
adultery with another man’s wife.

• Ezek. 18:5 -6“But if a man is righteous and shall do right-ruling and righteousness, if he has not eaten on the
mountains, nor lifted up his eyes to the idols of the house of Yisrael, nor defiled his neighbor’s wife, nor comes
near a woman during her uncleanness,

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• Zech. 13:1 -2 “In that day a fountain shall be opened for the house of Daviḏ and for the inhabitants of
Yerushalayim, for sin and for uncleanness. “And it shall be in that day,” declares ‫ יהוה‬of hosts, “that I cut off the
names of the idols from the earth1, and they shall be remembered no more, and I shall also remove the prophets
and the unclean (niddah) spirit from the earth.

• Deut. 23:17 “None of the daughters of Yisrael is to be a cult prostitute23, nor any of the sons of Yisrael be a cult
prostitute

The punishment for violation of the laws of niddah was to be karet from their people, or to be spiritually cut off from
Yisrael and the Temple. This is the same penalty the Torah imposes upon incest, eating leavened bread during Passover,
and violating Yom HaKippurim. To be “cut off” does not refer to any type of mutilation or even excommunication. It is a
spiritual penalty of being cut off from the Source of life. YHWH obviously views His Torah of family purity very serious-
ly. There are two aspects of this law; a list of ritual impurities and listing of forbidden sexual unions. There is a distinction
between impurity and forbidden unions.

The Scriptures require a minimum of seven days of total abstinence from sexual relations, beginning with the onset of
the flow (red day) and the purification in the mikvah. The rabbis have extended this to at least 12 days and up to seven
days for the flow and seven “white”(levanim) days following the end of the flow ( 7 X 7 a mystical number) for a total of
14 days if required. Physical contact during this period is forbidden because it may lead to other more intimate relations.
This prohibition protects the man and woman from sexual temptations by any intimate touching or caressing. At the end
of the seventh “white day”, the woman then immerses herself in a mikvah or ritual bath to purify herself. She undergoes a
change of status- from niddah to ritually pure or clean.

For a woman that has given birth ( Wayyiqra 12) and is considered niddah- the procedures are similar, however the
count of the days for the flow of blood is different, and the period of niddah is different with the birth of a male or female
child.

• “Family purity is a system predicated on the woman’s monthly cycle. From the onset of menstruation and for sev-
en days after it end, until the woman immerses in the mikveh, husband and wife may not engage in sexual rela-
tions. To avoid violation of this law, the couple should curtail their indulgence in the actions they find arousing.
They should put a check on direct physical contact and refrain from manifestations of affection such as petting,
necking, caressing, and the like. The technical term for a woman in this state is niddah (literal meaning: to be

23
According to the Torah’s definition, harlotry includes all forms of premarital sex and has nothing to do with payment for the sexual
act.

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separated). The seven-day transition period, known as clean or white days, begins only after the woman has de-
termined the complete cessation of her menses of a simple internal examination. The examination should be car-
ried out before sunset of the day her period ends, provided there has been a minimum of five days from the onset
of menstruation. (Even if a woman’s period lasts less than five days she must still wait a minimum of five days
from its onset before examining herself.) If her bleeding ceases after nightfall, she waits until the afternoon of the
next day to examine herself and begin her week long count…Exactly a week from when the woman has estab-
lished the cessation of her flow, barring any staining or spotting, she visits the mikveh... Immersion in the mikveh
is the culmination of the Taharot HaMishpacheh discipline.” Total Immersion pages xxvi-xxvii

This mitzvah is a chok –or one that does not seem to have any logical meaning for its purpose. These are commands
which we must obey as decrees of Elohim, whether or not we understand them. The Talmud says that these are the laws
that the evil urge (yetzer harah) and the nations of the world attempt to refute. The fact that a mitzvah is difficult to under-
stand makes its observance even more an act of faith. It shows we are placing YHWH’s will above our own.

• “All that Elohim says, we will do and we will hear (Na’aseh VeNishma).” Ex. 24:7

This is one of the reasons Ephraim struggles with this command and the other chukim, as they seems to go against all the
sexual mores of today’s’ sexually oriented society and our modern Western culture. Most Messianic rabbis will not teach
on these subjects because they do not understand them. We do not observe these commandments because logic demands
it, but simply because they were given to us by YHWH.

Even atheists can observe certain moral precepts by understanding how they can enrich the quality of life, however, there
is no such argument for the chukim. It is only by realizing that every mitzvah is a connection and bind us to YHWH, that
we can appreciate their symbolism and the power that is contained in them. Since the chukim are not dependent upon hu-
man reason, no circumstances can arise that can destroy that love for Elohim. True love binds us to the uncompromised
whole. We love YHWH and others for who they are, not for what they have or what they do. Doing a mitzvah is a way of
giving back. We submit to a mitzvah to forge a connection with the Creator.

• “A love that is dependent on an ulterior motive ultimately fades away when the reason for the love fades. But a
love that supersedes reason is eternal.” Pirkei Avot 5:19

We accept this command just as we accept the whole “yoke of commandments” as recited in the Sh’ema twice daily. The
purpose of the commands is in order for Yisrael become an AM KODESH or set-apart people. YHWH is looking for a
Dwelling Place where His Shekinah can dwell. One of the purposes of the mitzvot is to elevate us to a certain level of set-
apartness in our individual lives and corporately as a people. YHWH wants to set-apart every aspect of our lives- from our
table to the bedroom. Everything He has commanded is connected to a spiritual Truth, as Hebraic thought has no dividing
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our lives into spiritual and secular. We cannot separate every action from the effect it may have on your soul. Physical
acts do affect the purity of the soul.

Blessings to the Marriage

Psalm 90:12 Teach us to number our days, And let us bring the heart to wisdom.

The rabbis teach that a man should love his wife more than himself (Ephesians 5:25-33). The sages also say that the
husband wife relationship is a union conceived in heaven, the highest form of interpersonal love. The observance of this
halachot is a guarantee from YHWH to strengthen every marriage within Yisrael. It also creates a set-apartness in the
marriage relationship. It can transform a marriage.

By observing these laws of niddah and mikvah the Yisraelite woman is making a connection to her purpose (to be
kedushim) and her past heritage as a Yisraelite. Her purpose is to be set-apart as a Yisraelite woman and practicing these
laws brings the past into the present by its observance. It is making connection to YHWH, the Elohim of Yisrael.

Most “religions” see spirituality and sex diametrically opposed to one another. Christianity and Islam see sex as a human
weakness, and Eastern thought sees it as a hindrance to full enlightenment. Nothing could be further from the truth within
the Scriptures and among the mystics of Judaism.

The Torah does not view proper sexual relations as a sin or a sign of weakness. It denies that sex is a mindless pleasure.
Rather, the Torah views sexuality as a Divine template: the consummation of the marriage between Yisrael and Elohim.
Sex is viewed as the highest form of worship. According to Yoma 54a-b in the Talmud the cheruvim on the golden ark of
the covenant were male and female. When the B’nai Yisrael found grace in the eyes of YHWH, the cheruvim were locked
in coitus, and when they sinned, the cheruvim turned their backs to one another. In Taanot 8b, sex is viewed as one of the
three hints of paradise that humans can experience in their lifetime (the others are Shabbat and sunshine).

The Torah sets the parameters that include defining the sexual partner as exclusive and sacred. It also defines the time of
sexual relations and the time for abstaining from any relations. The Torah promises that within those parameters each
partner in the marriage can find complete satisfaction and comfort and discover an inner truth. Observing these laws in-
vests the sexual act with holiness and purpose. The result is better and more stable marriages. It is important to note that
sex cannot save a bad marriage but it can make a good one transcendent. Those effects may be immediate or manifest
over a period of months or years. This is important as the desire for sex continues into middle age and persists in old age.
Even though after menopause, the woman does not mikveh and these laws are moot, the couple remains sexually active
because the rhythms learned early in the marriage.

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Humans have always sought after aphrodisiacs and means to sharpen their sexual experiences and recapture their lost
youth. These are all temporary fixes and soon will fail in time. Sexual identity is lost with the aging process and many feel
a loss of worth and vitality. The human body reaches a state of exhaustion soon in life. This change in desire is seen by
the other partner as a loss of interest in the sexual union, their desirability, or even a failure in one’s self. Either husband
or wife may seek other partners to try and recapture that “old feeling” or even end the marriage in order to seek out more
exciting sexual experiences. Many view marriage as a sexual compromise in today’s society that deemphasizes sex within
the legal union of marriage. Society spreads the fairy tale that “great sex” can only be found outside a marriage and that
marriage is the end of all sexual excitement, exploration, and growth.

TORAH MAINTAINS THAT ONE CAN ONLY REACH THEIR SEXUAL POTENTIAL WITHIN MARRIAGE.THE
WEDDING IS NOT THE END OF THE FAIRY TALE, BUT ITS BEGINNING!

Observing the monthly separation is the most effective way to keep that flame of sexual excitement burning within a mar-
riage. The hormones surge with more vigor and all the renewed physical contact is newly appreciated after the “pause that
refreshes”. Each post immersion encounter has all the excitement of the honeymoon experience and the anticipation of the
sexual union. Rich sexuality is central to the functioning married adult life. Observance of sexual laws paces the sexual
experiences but does not diminish them.

The Family Purity laws support the commandment of onah, the husband’s obligation to satisfy his wife’s needs. The wife
cannot withhold sex out of spite for her partner, and the man is obligated by Torah to delight his wife and not withhold her
martial rights.

• 1Cor. 7:1 -5 And concerning the matters you wrote to me: It is good for a man not to touch a woman. But be-
cause of whoring, let each one have his own wife, and let each woman have her own husband. Let the husband
render to his wife what is her due, and likewise also the wife to her husband. The wife does not have authority
over her own body, but the husband does. And likewise the husband does not have authority over his own body,
but the wife does. Do not deprive one another except with agreement for a time, to give yourselves to fasting and
prayer24. And come together again so that Satan does not try you because of your lack of self-control.

These laws also teach the husband and wife that marriage is more than just a sexual union. When properly observed we
learn that true LOVE is more than a physical attraction and bonding. It causes the couple to explore and discover new
techniques of communication other than touching to express the peaks of their emotions. This may be a thoughtful word,

24
Probably speaking of Yom HaKippurim.

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glance, or gesture. The woman is elevated above the world’s concept of a sexual object as her husband honors her femi-
nine soul.

The Laws of Family Purity also has a positive effect on the sexual relationship by keeping freshness to the relationship
and synchronizing the needs and desires of both partners. It brings a set-apart rhythm into the life of the couple and to
human sexuality. It is a monthly renewal or rejuvenation of the marriage. The couple can experience the excitement and
anticipation of the honeymoon on a monthly cycle. 25 It could be said that the Yisraelite couple that practices this mitzvah
are the ultimate romantics-they get to have a honeymoon twelve times a year. The man-woman relationship thrives on the
model or pattern of separation and return. The Torah teaches us that Adam and Chawah in their original form were created
ONE being. Subsequently, YHWH separated them, thus granting them independence on one hand and the possibility of a
chosen reunion or joining on the other. This mitzvah system of niddah gives the couple this dynamic pattern in their mar-
riage, as they separate and then become ECHAD once again.

The time they come back together is when they are both at their peak; therefore they both can cherish and savor the time
of renewing the relations. The concept of the “forbidden fruit” or “stolen waters taste sweeter” satisfies the urge for ex-
tramarital affairs. The thought that one’s spouse is “off limits or forbidden” adds to the concept of seeing your partner in a
new way every month. There is an enhanced appreciation for each other.

This also stops the use of sex as a manipulation and control tool of the other partner in the marriage. Sex can be used to
wield power in a relationship. It can be used to oppress, control, manipulate, and coerce the other partner. The laws of
Family Purity help to stop the sexual power plays. Marriage depends on overcoming conquest, subjugation, and force as a
part of eroticism. Sexual coercion can be as crude as rape or the subtle withholding of money. Sex is a tool that is used
aggressively by men. They hold a superior strength that gives them the edge in physical violence .However, women hold
the power to withhold totally satisfying their spouse as a means of sexual manipulation. This is a powerful sexual tool that
women use. Family Purity laws make it very difficult for either partner to control when or whether sex will take place in
the marriage. It severely limits the use of sex as an act reward or punishment.

The Taharot HaMishpacheh is about a total commitment to something and someone beyond oneself and one’s own
needs commitment to the other person and not taking that set-apart relationship for granted. It is a commitment to the lon-
gevity and continuity of the union.

25
The Kinsey Report stated that those couples who practiced the laws of niddah, not only tended to be more satisfied with their sexual
experiences, but enjoyed a greater number of sexual episodes.

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The period of niddah also allows the woman time alone to think and examine herself with great introspection. They real-
ize they have autonomy over their bodies, and over the sexual relationship they share with their husband. This may impart
to every woman great strength, peace, and comfort knowing they cannot be had at every whim of their spouse.

The laws of Family Purity also reinforce each of the partner’s individuality in the marriage. One of the fears of marriage is
that the spouse with devour the other’s individuality. Both partners may worry they will lose themselves in the “we” of the
marriage. Attempts to assert individuality by pursuing individual interests may be seen as a threat to the marriage. During
the time of separation, each has their own “space” and it provides a time for each partner to pursue their interests. Then,
they are free to affirm their commitment to each other by pursuing mutual interests during their time together.

There are other benefits to this law. Among Orthodox Jewish couples that practice this law the divorce rate is 1. 5 %
compared to around 56% among non-observant couples. There is also a very low rate of cervical cancer among women
who practice this command of YHWH. During a study conducted between 1893- 1906 C.E. Jewish women were 20 times
less likely to suffer from cervical cancer than the gentile woman. Between 1906-1911 they were 15 times less likely to
have the disease, and between 1911-1918 they were 10 times less likely. The drop in protection parallels the drop in the
use of the mikveh and observance of the Family Purity laws among Jewish couples. In 1930 it was discovered at John
Hopkins University that Jewish women had a smaller percentage of forceps delivery in birth and lesser incidents of trau-
ma during the birthing process.

• Ex. 1:19 And the midwives said to Pharaoh, “Because the Hebrew women are not like the Mitsrite women. For
they are lively and give birth before the midwives come to them.”

Biologists also posit that during menstruation the uterus cleanses itself of semen-borne pathogens. There is evidence that
menstrual blood is an efficient conduit of the HIV virus, as well as the viruses responsible for Hepatitis B and C.

Observance of these laws also help to maximize the chances of conception during sex. The time of the mikveh immersion
coincides with ovulation, thus insuring the best chance for insemination of the egg. The ovum has been released into the
fallopian tubes and has not yet started the process of decay that can result in miscarriage or birth defects.

Male fertility is at its peak on the night of the mikveh. After abstaining from sex for the unclean period the man ejaculates
rich active sperm and has a higher sperm count, as the amount of semen decreases with frequent ejaculation. Healthy
sperm are highly motile, so they are more likely to beat out defective sperm in the race to fertilize the egg. If intercourse
takes place before ovulation, the most active sperm die out while the slower and defective ones linger to inseminate the
egg. Also, if intercourse takes place too far after ovulation, the egg has begun the process of deterioration. Medical evi-

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dence has shown that among Orthodox Jews in Yisrael, there is a lower incidence of genetic problems such as Down’s
syndrome. 26

The Hebrew word for love –“ahavah”- has at its root the Aramaic word hav, meaning to “give”. Love is not the pleasure
we take for ourselves in the relationship, but how willing we are to give to each other. The proof of a deep bond lies in the
trust we are able to place in the wishes of the other and our willingness to respond. Real love means that we do something
because we have been asked. We are willing to give on the other’s terms .It means to totally accept and never having to
explain. The root letters of the Hebrew word tevilah (immersion),t-v-l, are the same as the word Bittul or nullification. By
immersing in the mikveh we lose all sense of self. We exist and do not exist at the same time. This is the bond of absolute
devotion and love.

There are two types of LOVE. There is ahavah shel aish or love that is compared to fire. This love is passionate; it
abates and flares up cyclically in its quest to go higher. It has to be guarded just as a fire less it sputters out and dies out.
Then there is ahavah shel mayim, love that is like water. This love is a cool, deeper love that is ever present. You cannot
extinguish this type of love. There is no fear that it will ever fade or die out. The love between the husband and wife must
be a combination of both types loves. Marriage has both FIRE and WATER. The water being the mikvah and the fire is
the renewal of the honeymoon-or passionate white-hot love for each other. This type of marriage is twice blessed.

These laws are given to the Torah observant couple. Rather than reject and dismiss it, or just adjust to it, we need to
apply it to our lives in a manner that will bring out our identity, refine our marriages, and strengthens the Yisraelite com-
munity. We need to reclaim our sexual roots found in the Torah and return to the Laws of Family Purity. Both men and
women can realize their dynamic sexual identity as Yisrael.

Abominations of the Goyim

Abstaining from forbidden relations was so important to YHWH that it was one of the reasons He expelled the seven
other nations from the Land.

• “Do not defile yourselves with all these, for by all these the nations are defiled, which I am driving out before
you. Thus the land became defiled, therefore I punished it for its crookedness, and the land vomited out its inhab-
itants. But, YOU shall guard My laws and right-rulings, and not do any of these abominations, the native nor the
stranger who sojourns among you, because the men of the land who were before you have done all these abomi-

26
Elohim created all cures and the Talmud says He created them before He created the diseases.

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nations, and thus the land became defiled, So let not the land vomit you out for defiling it, as it vomited out the
nations that were before you. For whoever does any of these abominations, those beings shall be cut off from
among their people.” Wayyiqra 18:24-29

YHWH commands Yisrael not to do the abominations of the goyim (which included having relations during a woman’s
menses) or the Eretz Yisrael would vomit them out just as it did the goyim. This is the same warning Rebbe Yahshua
HaMoshiach gives the congregation in Laodikia in Revelation 3:16:

• “So, because you are lukewarm, and neither cold nor hot, I am going to vomit you out of My mouth.”

The Laodikia Congregation had grown lukewarm in its observance of Torah, and no longer had the zeal for YHWH and
His Torah. Perhaps they had been doing the abominations of the goyim in their attitude towards the Torah. If they did not
repent, Rebbe Yahshua said He would vomit them out of His mouth! They thought they were rich and in need of nothing.
This statement sounds similar to other Messianic movements and Sacred-Name “churches” that have spoken against the
Torah and the keeping the 613 commands of YHWH. They see no purpose in the chukim or circumcision, and claim the
name “Messianic” (a Follower of the Moshiach Yahshua-Who kept the Torah). By rejecting the commands of YHWH
(the edot, mishpatim, and chukim) they are actually delaying the Restoration of ALL things and the Restoration of Yisrael.
We will never be allowed back into the land as AM ECHAD without Yisrael embracing the Torah.

The violation of Torah resulted in the expulsion from the land and by the keeping of the Torah and embracing ALL the
Torah will Yisrael go back into the land. YHWH will not allow His land to be defiled again. By not observing the law of
Family Purity, people are saying we will follow after the way of the goyim. The blood commandments (kashrut, brit
milah, Taharot HaMishpacheh) are vital to Yisrael entering the land, and keeping the land from becoming defiled by mis-
handling blood.

• “And DO NOT WALK [set Halakah] in the laws of the nation which I am driving out before you, for they DO ALL
THESE [abominations and unlawful sexual relations including violating niddah and mikvah], and therefore I
LOATHED [found them detestable and unclean] them.” Wayyiqra 20:23

• “..I am YHWH Who has SEPARATED YOU from the peoples [goyim].” Wayyiqra 20:24

• “..Which I have separated from YOU as unclean [unclean foods and meat].And YOU shall be set-apart (kodesh) to
ME, for I YHWH am set-apart, and have separated YOU from the peoples to be MINE” Wayyiqra 20:26

• “Do not go into the way [the way the gentiles live and walk out their lives] of the gentiles, and do not enter the city of
the Shomeronites...” Mattitayahu 10:5b

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• “Therefore be perfect, as your Father in the heavens is perfect.” Matt.5:48

Understanding Holiness

Understanding the nature of holiness or kedushah is imperative to understanding the purpose of the Torah commands and
the true purpose for Yisrael’s existence as a nation. The concept of holiness is imbedded in every command. YHWH
commanded Yisrael to be a holy or set-apart people -AM KODESH (Deut.14: 21; Ex.22: 30; Ex.19: 5-6).

YHWH is separating the people of Yisrael from the rest of the nations. They are to be set-apart. Yisrael must express
distinctiveness from all other people and nations. Yisrael was to remain a distinct national and social entity in terms of
culture, religion, and practice as expressed by the observance of Torah. We know that for Ephraim this did not happen
(Yahudah did continue as a distinct people and culture) as they were assimilated into the nations and actually looked and
lived like the nations because they forsook the Torah. Holiness can be defined as a unique identity in relation to all other
systems of religion and culture. This identity should be identifiable in every facet of life.

Holiness is also an attribute of YHWH. We are to cultivate and express this attribute as Yisrael because it is an attribute
of the Elohim of Yisrael. Holiness is an attribute of the individual soul-nefesh-that reflects this attribute of YHWH.
Yisraelites are to be representatives of YHWH’s moral and ethical truths found in the attributes of a set apart being in
mankind.

Since the Temple (Beit HaMikdash) and the Tabernacle (Mishkan) were symbolic structures designed to represent the
set-apartness of YHWH’s Dwelling Place in heaven, we can understand why anyone who was ritually impure could not be
allowed to enter the Dwelling Place. Being ta’harah (pure) or tu’mah (impure) a person was related to his spiritual condi-
tion also. Thus, participating in forbidden sexual activities reflected the Yisraelites failure to control the lower animal like
urges of the flesh concerning procreation (the three animal needs being 1. Procreation 2. Safety and Security 3. Nour-
ishment). Notice how these lower biological urges correspond to - niddah- avoiding mediums-kashrut. The symbol our
mortal biological being (flesh) is DEATH-thus it is the primary cause of one becoming tu’mah (unclean). We have come
in contact with DEATH, which is opposed to the LIFE that YHWH has (ETERNAL LIFE-in GREEK ZOE). Physical dis-
ease and emissions also remind us of our lack of freedom over the flesh (we cannot control conception, menses, the birth
process etc.). Therefore it is brought to our consciousness our lack of freedom and choice over the flesh, and somewhat a
sense of depression in contrast to the life force (Ruach) of our transcendent Yah-centered spirit. We are aware of the pe-
rimeters that “bind” the spirit, which brings a depression and accompanies our recognition of the lack of freedom over this
flesh, thus we are in a state incompatible with the transcendent symbolism of YHWH’s Dwelling Place. This is why we
are then restricted temporarily from its precincts until we are transformed back to a state of LIFE, FREEDOM, and the
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Ruach –or ritual purity. The consciousness of mortality and lack of freedom creates an involuntary depression of the spir-
it that is incompatible with the free life-giving symbols of the Dwelling Place and the Yah-centered soul of the Believer.

We understand then that the soul of a person can be occluded by imperfections that are caused by acting in the ways
contrary to the Torah. Therefore experiences and behavior that drag us down from our free choosing transcendent spiritual
nature in Moshiach Yahshua to the biological being to serve the flesh dull our soul’s ability to be totally permeated by the
spiritual light that comes from YHWH and His Torah. They draw us away from the feelings of freedom, and spirituality.
The acting out of forbidden actions results in impediments of our spiritual receptivity to the Ruach HaKodesh. If our be-
havior is motivated by the flesh and its lusts to the exclusion of the spirit, then such behavior distances one from his or her
relationship with the Creator. Conversely, if an act expresses the work of the spirit and the Torah it brings a person in a
closer relationship with our Creator

Holiness is the ability to actualize the attribute of YHWH called “spiritual transcendence”. By walking in the Ruach
Hakodesh we can overcome the lusts of the flesh. We become the sons of Elohim. (Romans 8; Galatians 5:16). Part of
the transcendent nature is the ability to be able to choose how to act-which is unlike all other life forms. This is what is
meant to be made in His image and likeness. YHWH blessed man with the ability to choose or free will. We have the ca-
pacity to choose to follow the lower biological urges of the flesh as an animal does –or choose to function on the spiritual
plane, thereby reflecting its Divine origin. That is the story of the Gan Eden and the Two Trees.

The knowledge of good and evil is the knowledge of moral judgment. The fundamental principle between YHWH and
His creation is that YHWH alone is the Source of what is good-as expressed by His Torah. For a man to “be as Elohim,
knowing good and evil” means that the man usurps from YHWH the Source of what is good and what is considered evil.
He becomes his own source of moral judgments and denies YHWH in the process. This is why we as Nazarene Yisrael
cannot decide what commands are applicable and what ones are not. When we reject the Torah commands (all 613) we
have set ourselves up as Elohim and have committed the original sin from the Gan Eden. We are denying YHWH. By re-
jecting the very signs of the covenants He made with Avraham, Yitzkak, and Ya’akov we are rejecting YHWH. When we
reject the Torah commands given to Mosheh –the edot, mishpatim, and chukim- we are rejecting YHWH. We do this be-
cause we allow our subjective choices based upon the flesh, reason, and human knowledge to determine if we want to ac-
cept the command or reject it. Yisrael needs to return to YHWH and YHWH alone as the SOURCE of all objective judg-
ments. We need to seek His mind to understand the purpose and meaning of the mitzvot.

Because man is a biological being and prone to subjective judgment based upon his biological needs, all his moral
judgments are relative in nature. We judge by our sense or human reason rather than the Torah. You cannot know what is
objectively good without reference to an objective standard-the Torah. The Torah is TRUTH and therefore the only objec-
tive standard we have. What makes a fruit bad is simply the fact that YHWH said it is bad, not that it is inherently bad.

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The only difference between “before” and “after” the fall of man is the location of the moral source. By nature man is on-
ly capable subjective choices based on the flesh, reason, human wisdom, and its desires but YHWH has empowered us
with His Ruach to transcend our biological and physiological perceptions thus choosing to follow YHWH’s moral guid-
ance from His Word. This is called the dynamics of spiritual transcendence or kedushah-HOLINESS or set-apartness. Ho-
liness is the purpose for all the commands.

Choosing Holiness

Ephraim has a choice to make. Will Yisrael choose to be set-apart to YHWH? Kedushah is both national and individual.
A community is made up of individuals. Is Ephraim willing to become a distinct identifiable people by their observation
of the Torah? When will brother Yehudah be provoked to jealousy by Ephraim? Ephraim must become KODESH.

These lessons concerning Ephraim’s blood problem is a call to return to the Torah of YHWH when it comes to the blood
commands-brit milah, kashrut, and Taharot HaMishpacheh. You may not understand the REASON behind the com-
mands, but after reading these two teachings on the blood, you have received revelation concerning the purpose and
meaning of these commands. YHWH is searching for a people who are set-apart to Him in every aspect of their lives so
He may dwell among them.

The word mikveh can also mean “hope”. The Hope of Yisrael is just one of Elohim’s Names. Elohim has provided for the
survival of His people through the Torah. Hope extends to the young, the unmarried, the widowed, and the orphaned. All
humanity is given hope and peace through the vision of the Final Redemption.

Observing the mitzvah of Taharot HaMishpacheh is one more step closer towards the Kingship of YHWH. Yisrael will
fulfill its purpose of becoming a set-apart people. We are elevating our souls above the fleshly desires and actualizing the
attribute of HOLINESS into our lives. The blessings of this command result in solid strong marriages within the nation of
Yisrael, thus making Yisrael a light to the nations. You will be choosing to allow YHWH to be a partner in the sexual re-
lationship of man and wife, and forsaking the ways of the goyim. We are acknowledging YHWH as the CENTER and
SOURCE of every judgment being made in every room of the home. His Shekinah will dwell in that home and marriage.
Let me encourage you to begin practicing this important mitzvah that YHWH has given to Yisrael. Torah is the blueprint
or pattern for ALL creation therefore it follows that if we build our marriages and relationships upon the Divine Blueprint
then we will experience the shalom of YHWH- “ALL its [the Torah’s] paths are shalom.” We allow the wisdom of
YHWH to flow into the marriage relationship, and wisdom builds the house (home).

• “Or do you not know that your body is the Dwelling Place of the Set-Apart Spirit who is in you, which you have
from Elohim, and you are not your own? For you were bought with a price [as a Bride for YHWH], therefore es-
teem Elohim in your body and in your spirit which are of Elohim.” 1 Corinthians 6:19-20
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• “What union has the Dwelling Place of Elohim with idols? For you are a Dwelling Place of the living Elohim, as
Elohim has said, “I shall dwell IN them and walk among them, and I shall be their Elohim, and they [Yisrael]
shall be MY people.” Therefore, “COME OUT from among them and BE SEPARATE, says YHWH, and do not
TOUCH what is UNCLEAN, and I shall receive you. And I shall be a Father to you, and you shall be sons and
daughters to Me, says YHWH Almighty.” 2 Corinthians 6:16-18

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Part 3: Brit Milah

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Part 3: Circumcision, the Believer, and Passover


“He who is borne in your house, and he who is bought with your silver, HAS to be circumcised. So shall MY covenant be
in your FLESH, for an EVERLASTING COVENANT. And an UNCIRCUMCISED male child, who is not circumcised in
the FLESH of his foreskin, his life shall be cut off from his people-he has broken MY covenant."Bereshith (Gen.) 17:13-
14

"And YHWH said to Moshe and Aharon, "This is the Torah (instruction) of the Passover: No son of a stranger is to eat of
it, but if any servant a man has bought for silver, WHEN YOU HAVE CIRCUMCISED HIM, THEN let him eat of it...And
when a stranger sojourns with you and shall perform the Passover to YHWH, let ALL his males be circumcised, and
THEN let him come near and perform it, and he shall BE AS A NATIVE OF THE LAND. BUT, LET NO UNCIRCUM-
CISED EAT OF IT. There is ONE TORAH for the native born and for the stranger who sojourns among you." Sh’mot
(Ex.) 12:43-44, 48-49

Many have been inquiring what the Torah concerning the Passover is, and do we as Nazarene Yisraelites need to be
physically circumcised to partake of YHWH’s Passover. Is circumcision only of the "heart" as many teach? Has YHWH
done away with the token27 of circumcision of the flesh for Yisrael? Was this Torah of the Passover abrogated by
Yahshua’s death on the tree? This is a study from Scripture to answer these and many other sincere questions concerning
circumcision and the Passover.

To Whom was Circumcision Given?

The Torah tells us that YHWH Elohim gave circumcision to our Father Avraham and to his SEED (ZERA) or physical
descendants as a sign of an everlasting covenant.

• Everlasting #5769 olam in Hebrew meaning, "Concealed, to the vanishing point, time out of mind, ETERNITY,
always, eternal, perpetual, world without end."

• Covenant #1285 berit meaning. " cutting, league, pact"

The Scriptures tell us that the BRIT MILAH (Covenant of Circumcision) is the sign of an eternal agreement that YHWH
Elohim made with Avraham our father and ALL HIS SEED AFTER HIM. We are told in Galatians 3:7:

• "Know, then, that those who are belief (b’nai HaEmunah) are the sons (b’nai) or children of Avraham."

27
OT in Hebrew- sign, token

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• Galatians 3:29, " And if you are of Messiah, THEN you are SEED (zera) of Avraham, and heirs
(yoreshim) according to promise."

The word sperm is derived from the Greek word sperma. Sperma means, "Something sown, seed, including male sperm,
offspring, a remnant, issue, and seed." The noun is purely physical, pertaining to male sperm and their offspring, giving
forth a remnant issue (people)."

• The Holy Bible translated by George Lamsa, Gal. 3:29; "So if you belong to [Messiah], then you are DE-
SCENDANTS of Abraham...”

• Webster’s New Collegiate Dictionary; Descendant, n. 1. One descended from another or from COMMON
STOCK 2. One deriving directly from a precursor or prototype."

If we as Nazarene Yisrael believe that we are the PHYSICAL seed or descendants of Avraham, then the covenant that
YHWH made with Avraham and his descendants after him belongs to us and is eternal in nature. Therefore, according to
Scripture, the seed of Avraham should be circumcised in the flesh as a token (‘ot- a signal, flag, beacon, monument,
omen, evidence, prodigy etc., mark, sign, token, and miracle) that we are heirs of the YHWH’s covenant with Avraham.

We must have the understanding that the token was a sign between Avraham and the Messiah. In the Targum Bereshith
Pseudo Jonathan we read:

• “You shall no longer be called by the name Avram, but your name shall be Avraham, for I have made you the fa-
ther of a great multitude of peoples. I will make you increase exceedingly, and I will make assemblies28 of you;
kings who will rule over the nations (goyim) shall come forth from you. I will establish My Covenant between My
Memra29 and you and your children after you, throughout their generations, as an everlasting covenant, to be
Elohim to you and to your children after you.” Bereshith 17:5-7

It is important that we have the understanding that the Covenant is not circumcision. The sign of the Covenant is circum-
cision. It is the external sign of the Eternal covenant. We could call it “the rite of the Covenant”.

The Torah Concerning the Passover

According to Sh’mot (Ex.) 12:44, 48; Yehoshua (Joshua) 5:7-11 YHWH COMMANDED ALL MALES of Yisrael to
be circumcised in order to perform the Passover. This COMMAND was also for the stranger (#1616 ger-a guest, foreign-

28
Heb.GWYM-goyim or Gentiles
29
This is the Aramaic word for WORD another name for the Messiah or the Son of Yah
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er, alien, sojourner) that desired to partake of the Passover with the nation Yisrael. NO ONE WHO WAS UNCIRCUM-
CISED IN THE FLESH WAS TO PARTAKE OF THE PASSOVER WITH YISRAEL! THIS WAS A LAW OR
TORAH FOREVER FROM YHWH! They must have the token or evidence of the Avrahamic Covenant cut in their flesh
to be able to perform the Passover.

• “And this is why Yehoshua circumcised them…for all the people who came out had been circumcised, but all the
people who were born in the wilderness on the way as they came out of Mitzrayim had not been circumcised.:
Yehoshua 5:4-5

We are then told that there is ONE law for the Yisraelite and the stranger:

• “One law is for you of the assembly and for the stranger who sojourns with you-a law forever throughout your
generations. As you are, so is the stranger before YHWH. One Torah and one right-ruling is for you and for the
stranger who sojourns with you. B’midbar 15:15-16

• “For him who does whatever by mistake, there is one Torah, both for him who is a native among the B’nai Yisrael
and for the stranger who sojourns in their midst. But the being who does whatever defiantly, whether he is a na-
tive or a stranger, he reviles YHWH, and that being shall be cut off from among his people.” B’midbar (Num.)
15:29-30

There are not to be two different requirements or instructions for Passover. One law for the Yisraelite and a completely
different one for the stranger among us. That makes TWO different laws, a violation of this Torah principle.Torah applies
to everyone and there is to be no difference between the stranger and the Yisraelite. This ordinance concerning the Passo-
ver was to be for all generations of Yisraelites (Sh’mot-Exodus 12:14, 17). It is an everlasting law according to YHWH.
Are we today a generation of Yisraelites?

• Mattitayahu 5:18, "For truly I say to you, till the heaven and the earth pass away, NOT ONE JOT OR TITTLE (
yud y or hook)SHALL BY NO MEANS PASS FROM THE TORAH till all be done."

• “Who it is required for the heavens to receive [and retain30] until the fullness of the times (Tikkun31) of ALL
things that Elohim spoke by the mouth if His set-apart prophets of old.” Acts 3:21

30
Amplified Bible
31
rectification-restoration/complete restoration –Amplified Bible

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• D’varim (Deut.) 4:2, "Do not ADD to the Word which I command you, and do not TAKE AWAY FROM it, so as
to guard the commands which I am commanding you."

• D’varim (Deut.) 12:32, " ALL the words I am commanding you, guard to do it-DO NOT ADD TO IT NOR TAKE
FROM AWAY FROM IT."

Yahshua, the Moshiach, has declared very clearly that the Torah of YHWH will NEVER pass away .His own Talmidim
stated that all has not been restored and He must be retained in the heavens until that time. His death by impalement on
the tree and ascending to the heavens did NOT do away with the Torah laws concerning the Passover, and this includes
circumcision as a requirement to participate in its observance. Doesn’t everlasting mean forever-OLAM, just as Yahshua
taught?

YHWH Elohim, blessed be He, has also commanded us not to take away from any of His Torah. If any of the Torah is
done away with, then all of it is! If we, as Yisrael, start taking away from the Torah or even adding to it then we have be-
come like the "church", and begin to pick and choose what is binding and what is not.32

According to the Targum on Exodus, anyone who has apostatized from the nation of Yisrael and is a gentile may not par-
take of the Passover.

• “Then YHWH said to Moses and to Aaron, “this is the ordinance of the Passover- no Israelite who becomes apos-
tatized may eat of it. But every male servant purchased with money you must circumcise him, after which he may
eat of it. A temporary resident and a hired worker may not eat of it. It should be eaten in one group; do not bring
outside any of the flesh from the house, nor should any bone be broken in it. The entire community of Israel
should celebrate it. Now when an alien who resides with you temporarily shall want to celebrate the Passover
before YHWH, he must first circumcise for himself every male; only then may he draw near and celebrate it and
be like a native of the land; no uncircumcised one may eat of it. There should be one law for the natives and the
aliens who reside among you.” Targum Exodus Oneqelos 12:43-4933

Circumcision of the heart

So many Believers within the Messianic Movement believe that the Brit Chadasha has "changed" circumcision to that
of the heart. THIS IS NOT TRUE AS YHWH EXPECTED YISRAEL OF OLD TO HAVE CIRCUMCISED HEARTS!

32
see “Burger King Believers”
33
Targum Neof.’s states “no gentile” and the Trg. Jon. Uses both gentile and apostate. The Mekhilta ruled that “non Stranger” means
both the apostate Israelite and the gentile.

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THIS IS NOT A RENEWED COVENANT CONCEPT OR TEACHING. IT WAS GIVEN TO YISRAEL IN THE
TORAH FROM THE BEGINNING.

• D’varim (Deut.) 10:16, “And you shall circumcise the foreskin of your HEART, and harden your neck no more."

• D’varim (Deut.) 30:6, "And YHWH your Elohim shall circumcise your heart and the heart of your seed, to love
YHWH your Elohim with all your heart and with all your being, so that you night live."

When the Torah was given, YHWH expected Yisrael to have BOTH circumcised flesh and heart! It is both a natural
/physical and the spiritual circumcision. YHWH requires BOTH! A heart must be circumcised in order to observe the To-
rah from the heart.

The circumcision of the flesh is the outward sign of YHWH’s Covenant. The inward or heart circumcision is the inward
cutting away of our fleshly desires from our heart so we can serve YHWH with ALL our hearts34. We are to be a set-apart
people both outwardly and inwardly. It also follows the pattern given in the Scriptures –first the natural and then the spir-
itual. But it takes BOTH! All the commandments of Torah are spiritual:

• “For we have da’at that the Torah is Ruchanit (Spiritual- from the Ruach HaKodesh); but I am of the basar (fall-
en humanity) sold under the power of (slave master Chet Kadman) Chet.” Romans 7:14

• 1 Corinthians 15:46-47: "The spiritual, however, was not first, but the natural, and AFTERWARD the spiritual.
The first man was of the earth, earthy; the second Man is the Master from heaven."

In our flesh we have the sign of our Father Avraham, the earthy father (Avraham’s circumcision); and in our hearts we
bear the sign of the spiritual man[Adam Kadmon] from heaven, Yahshua the Messiah, the circumcision of the heart
(Col.2: 11) or Messiah’s circumcision of the inward man.

Our circumcision of the flesh is to serve as a reminder of the circumcision of our hearts. The male member represents all
the fleshy, lustful desires of our carnal nature and so it has the flesh cut away. The heart then represents all the evil carnal
desires of the HEART that must be cut away! YHWH requires both. The Scriptures give us this proof:

• Yirmeyahu (Jer.) 9:25, "See, the days are coming," declares YHWH, "when I shall punish ALL the circumcised
with the uncircumcised- Mitsrayim, and YAHUDAH, and Edom, and the children of Ammon, and Moab, and all
those trimmed on the edges [of their hair], who dwell in the wilderness. For ALL the gentiles are uncircumcised,
and ALL the House of Yisrael are uncircumcised in heart!"

34
Deut. 6:5-6
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• Yechezqel (Ezek.) 44:7, 9, "that you brought in sons of the foreigner, UNCIRCUMCISED IN HEART AND UN-
CIRCUMCISED IN FLESH, to be in My set-a [art place to profane it, MY HOUSE! …Thus said the Master
YHWH, "NO SON OF A FOREIGNER, UNCIRCUMCISED IN HEART OR UNCIRCUMCISED IN FLESH,
COMES INTO MY SET-APART PLACE, EVEN ANY SON OF A FOREIGNER WHO IS AMONG THE CHIL-
DREN OF ISRAEL."

In the millennium no one uncircumcised in flesh or heart will be allowed into the Temple! This means it has to be done
BEFORE THE RESURECTION AT YAHSUA’S RETURN BECAUSE IN THE RESURECTION WE WILL NOT
HAVE BLOOD IN OUR BODIES! We will be clothed in the garment of light. Therefore, there could be no blood spilt in
the cutting off of flesh in Brit Milah. Our flesh will be no more and we will have bodies like Yahshua’s!

The symbolism of Brit Milah

The brit is connected to the sacrifice of the flesh. The akedah (binding) of Yitschak is the scene usually depicted on the
mohel’s circumcision knife. It is an act of offering up to YHWH our flesh as a living sacrifice (Romans 12:1-2). We are
setting apart ourselves to YHWH and to the continuity of the coming generations (by the cutting of the male member) of
Yisraelites. Circumcision has always represented the distinction of the Yisraelite from the pagans around them that wor-
shipped the body (the Greeks, Romans, and cults of Ashtoreth and Dionysus).It is the setting-apart from the nations and
their religions. This is why such tyrants such as Antiochus and Hadrian forbade circumcision, hoping to totally obliterate
the Yehudim set-apartness and make them assimilate into their culture and religion. But, these madmen found that the
Yehudim were willing to defend this practice form the Torah with their lives .Brit Milah is o important that even the ex-
communicated semi-Apostate Spinoza said, “Such great importance do I attach to the sign of the Covenant, that I am per-
suaded that it is sufficient by itself to maintain the separate existence of the Nation forever.”35Today we find circumcision
is a dividing doctrine between the “Christian Religion (of Constantine not the teaching of Yahshua)” and Yisrael.

Also, a child is circumcised on the eighth day-the day of new beginnings and symbolizing eternity. It is his entrance into
the community of the true faith of Yisrael .It marks his transition from the natural state into the Covenant Community of
Faith. It is at the circumcision he receives his Hebrew name.

It is the symbol of the eternal covenant YHWH made with Avraham. Interestingly, the Torah of fruit trees (Yisrael) de-
scribes the pruning to increase fruit in the future as circumcision in the Torah:

35
Hertz Penteteuch page 59

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• “And when you have come into the land, and have all kinds of trees, for food, then you shall reckon their
fruit as uncircumcised. For three years it is uncircumcised to you, it is not eaten.” Wayyiqra (Lev.) 19:23

This scripturally links circumcision to the promise Elohim gave to Avraham concerning his fruitfulness and number of
descendants.

The term "uncircumcised" symbolizes that something is spiritually incomplete or obstructed, such as "uncircumcised"
lips, ears, and heart (Sh’mot –Exodus 6:12;D’varim –Deut. 10:16;Yirmeyahu-Jer. 6:10).

In the Brit Chadasha (Renewed Covenant)

Many teach that Rav Shaul opposed the circumcision of non-Jewish Believers in Yahshua.

This is due to misinterpretation the certain verses (Acts 15:5; 1 Cor.7: 18; Gal.6: 12-13) that seem to teach this false doc-
trine of uncircumcision for Believers in the Jewish Messiah. The entire supposed prohibition against physical circumci-
sion, which appears only in the Book of Galatians, is one of the most misunderstood areas of Holy Writ…Physical cir-
cumcision is not a Torah ordinance alone, but in fact pre-dates the Torah by some 600 years. Thus how could Paul call
Believers Abraham’s sperma (Greek) or seed in Gal.3: 29 identifying them with the Avrahamic Covenant…. "And then
withhold Brit Milah or circumcision the VERY TOKEN and ENTRY POINT into the Avrahamic Covenant to all the new
pagan (aperitome-uncircumcised) converts, especially in the light of the returning akrobustia (Ephraimites)?

We have three groups of people in the Brit Chadasha: the uncircumcised known in the Greek as the akrobustia or tossed
way foreskins #203 in Strong’s; the circumcised or Yahudim called the peritome #4061 in Strong’s; and the uncircum-
cised Gentiles called the aperitome in Greek. The akrobustia were actually the Ephraimites who were scattered among the
Gentiles or nations who once practiced Torah and circumcision

In Ephesians 2:11, Rav Shaul is referring to the akrobustia or uncircumcised as a derogatory term the Yahudim called
the Ephraimites (Yisraelites) who no longer practiced circumcision and Torah. This is also the reference in Galatians 2:7.
Otherwise, they, the Yisraelites from the Northern Kingdom of Israel had tossed away the SIGN of the covenant-namely
circumcision! Therefore when reading the Renewed Covenant it is very important to check the Greek to see to whom Rav
Shaul and the other Talmidim are speaking. But, nowhere in the Brit Chadasha do we see Rav Shaul forbidding the
Avrahamic Circumcision to any new convert.

In context the entire Galatian Heresy has NOTHING TO DO WITH ABRAHAMIC CIRCUMCISION, BUT TEACHING
A FALSEHOOD THAT THE JERUSALEM BRETHREN WERE PROLIFERATING IN GALATIA. Namely, that a per-
son trusting in Yahshua by saving faith, COULD NOT BE SAVED WITHOUT A MAN-ORDAINED CONVERSION
TO BECOME JEWISH (PERITOME) OR CONVERT TO JUDAISM!
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That is heresy, because the gospel is free to all whosoever will come. Therefore the book of Galatians forbids man-made
conversions to Judaism (the peritome or the circumcised nation), as some sort of necessary prerequisite to receive the
blood of Yahshua’s forgiveness.

Nowhere does he or any other apostle for that matter FORBID THE TOKEN OF GENISIS 17:23 TO A NEW CON-
VERT. We can rest assured that new converts to Messiah were being circumcised just as Timothy was, who being Greek,
most likely had Ephraimite (father) and Jewish (mother) bloodlines.

Therefore Titus must also have been circumcised, in order for Paul to be consistent. Neither Timothy not Titus was bibli-
cally Jewish.

We understand then that the point of contention with Rav Shaul is NOT the Avrahamic circumcision of Bereshith (Gen.)
17(which Avraham received from YHWH as a LAW –Bereshith 26:5), but the circumcision of Moshe, or a circumcision
of conversion to Rabbinical Judaism of the Second Temple Period to obtain justification with YHWH -which is a man-
made doctrine and a heresy. Yahshua, Himself said in Yochanan 7:22-23,

• “Because of this Mosheh has given you circumcision-THOUGH IT IS NOT FROM MOSHEH BUT FROM THE
FATHERS-and you circumcise a man on the Sabbath. If a man receives circumcision on the Sabbath, so that the
Torah of Mosheh SHOULD NOT BE BROKEN, are you wroth with Me because I made a man entirely well on the
Sabbath?"

Not boasting in the flesh

As a warning to us who have been circumcised:

• "For we are the circumcision (Yahudim), who are serving Elohim in the Spirit, and BOASTING IN MESSIAH
YAHSHUA, and do not trust in the flesh." Philippians 3:3

• “And do not think to say to yourselves, ‘We have Avraham as father.’ For I say to you that Elohim is able to raise
up children to Avraham from these stones." Mattitayahu 3:9 Yochanan the Immersor

• "They answered and said to Him, "Avraham is our father." Yahshua said to them, “IF YOU WERE AVRAHAM’S
CHILDREN, YOU WOULD DO THE WORKS OF AVRAHAM." Yochanan 8:39

And what were the works of our father Avraham? According to Romans chapter 4: 1-25 Avraham was declared right by
belief (not faith) BEFORE he underwent circumcision. He received circumcision as a SEAL of the righteousness while in
uncircumcision. What did he believe? YHWH declared Avraham righteous when he believed (or acted upon the promise
and word of YHWH) YHWH would:
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• Make his descendants as numerous as the stars of heaven and the sand of the sea.

• He would be the father of many nations.

• That the blessing would be passed on the Yitzkak and Ya’akov.

• That from Ya’akov would come the kahal-edah-ekklesia-congregation of Yisrael!

• That in his SEED (Moshiach) all the nations (goyim) would be blessed!

Romans 4 declares that Avraham is the father of all who trust or believe YHWH (Romans 4:12), and walk in his steps of
belief as he did.

• “And the father (HaAv) of circumcision (Nimolim) to those who not only are of the circumcision, but who
also walk in the steps of the belief which our father Avraham had in [his] uncircumcision.”

We also inherit all the promises made Avraham by YHWH (verse 16) not by works of righteousness of the Torah but by
belief. However, after we have been declared righteous by YHWH by the belief( which requires right actions of obedi-
ence), then we too must have the seal of the righteousness that our father Avraham received as THE SIGN OF THE
AVRAHAMIC COVENANT, if we are to be heirs along with him of that promise.

Circumcision is the sign (OT Hebrew) of the covenant of Avraham’s seed just as a wedding ring is the token or sign of
the marriage covenant. Again we emphasize that circumcision is not the covenant but the sign or token of the covenant.

Penalty of non-circumcision

We read in Bereshith (Gen.) 17:14,

• “And an uncircumcised male child, who is not circumcised IN THE FLESH of his foreskin, his life shall be cut off
(karat) from his people-he has broken MY covenant." The Hebrew KARAT means to destroy, perish, or consume.
It is the very same root that COVENANT comes from in the Hebrew.

• Artscroll Chumash page 75, " A commandment consists of TWO parts; the physical act [the letter of the law –
Rav Ed] and its underlying moral or spiritual teaching [the spirit of the law- Rav Ed]- and neither is complete
without the other [the natural then the spiritual-Rav Ed]. Just as it is not enough to perform the commanded
deeds if they are denuded of the intellectual and moral content, so it is not enough to philosophize [spiritualize-
Rav Ed] on the commandments and seek moral improvement without performing the commandments. Hence, the
physical act is the covenant, but it is also the sign of the covenants deeper meaning. Circumcision is a literal sign,

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a mark, on the body, stamping its bearer as a servant of [YAH]; just as their souls are different than those of oth-
er nations [gentiles], so their bodies must be different."

• Artscroll Chumash page 75, “Shall be cut off", an adult who INTENTIONALLY REMAINS UNCIRCUMCISED
SUFFERS KARAT spiritual excision. Excision means that the soul loses its share in the World to Come, and the
violator may die childless and prematurely."

If we truly believe and teach we of Nazarene Yisrael are the physical SEED (ZERA) of Avraham and a part of the com-
monwealth of Yisrael through belief in Moshiach, then we need to be circumcised as part of his descendants and family
members of the promise given to father Avraham .Humble submission to circumcision is not for salvation but an act of
obedience. 36 YHWH has declared that both the uncircumcised in the FLESH AND THE HEART will suffer punishment.

• “See, the days are coming,” declares YHWH,” when I will punish all circumcised with the uncircumcised.”
Yirmeyahu 9:25

Summary

Passages from the Torah of YHWH teach us that in order for ANY MALE TO EAT OF THE PASSOVER MEAL
THEY MUST BE CIRCUMCISED IN THE FLESH! There is no way around this command of Torah. There is no loop-
hole in the law. We can try to spiritualize it away as the "kirche" does and say it is just of the heart now, but that is taking
from the Torah as YHWH gave it to Avraham and Moshe.

This form of interpretation also takes away from the pashat or simple meaning of the verses sited for the requirement for
the Passover meal. YHWH requires both circumcisions (flesh and heart) as we have seen from Scripture.

Yahshua Himself was circumcised on the eighth day as the Torah commanded (Luke 2:21). In Luke 2:39 we read:

• "And when they had accomplished ALL matters according to the Torah of YHWH, they returned to Galil, to their
city Natzeret."

• 1 Yochanan (John) 2:6 says, "The one who says he stays in Him ought himself also to walk, EVEN AS HE
WALKED."

If we love YHWH we will keep His commands. Yes, we are justified by belief in YHWH’s Moshiach Yahshua, but our
belief is demonstrated by obedience to the Torah. Ivrim (Hebrews) 11 clearly shows us that those who acted upon their

36
Acts 15:1-2

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belief pleased YHWH (Ivrim 11:6). Believe is a VERB (action) while faith is a noun. In the Hebraic mind, belief always
infers action upon what has been heard from the mouth of YHWH.

• “For not the hearers of the Torah are righteous in the sight of Elohim, but the doers of the law shall be declared
right.” Romans 2:13

• “You see, then, that a man is declared right by works, and not by belief alone.” Ya’akov (James)2:24

Passover is approaching very soon. Are we going to obey YHWH’s Torah so we may participate in the Passover?
“Therefore cleanse out the old leaven, so that you are a new lump, as you are unleavened. For Messiah our Passover was
offered for us.

• So let us observe the festival [of Passover], not with the old leaven, nor the leaven of evil and wickedness, but
with the unleavened bread of sincerity and truth." 1 Corinthians 5:7-8.

Let us obey YHWH from a heart that is circumcised desiring to do His will.

What should we do and who then should we live in the knowledge we have concerning the Passover? If we have already
been circumcised by a doctor while a baby, we need to go through the procedure called HaTafat Dam or the drawing of a
drop of blood from the male member. This is a symbolic gesture of once again as a returning ba’al teshuvah (returning
Ephraimite), that we desire to identify once again with the House of Yisrael.

Blood on the Doorpost

“.. But let no uncircumcised eat of it (the Pesach)” Shemot 12:48b

“And you shall take a bunch of hyssop, and dip it in the blood that is in the basin, and STRIKE THE LINTEL AND THE
TWO DOORPOSTS with the blood that is in the basin, and you, none of you shall go out the door of his house until morn-
ing.” Shemot 12:22

“And Tsipporah took a sharp stone and cut off the foreskin of her son and threw it at Moshe’s feet, and said, “You are
indeed a bridegroom of blood to me.” Shemot 5:25

There has been much contention about the uncircumcised Yisraelite partaking of the Passover, and whether we as Messi-
anic Yisrael should make circumcision a prerequisite for the Pesach Seder. Because Ephraim has been as“… those unsta-
ble and without da’at (knowledge) twist, as also the other Kitvei HaKodesh (Set apart Scriptures), to their own churban
(destruction).” 2 Kepha 3:16, they do not comprehend the relationship and correlation of the ETERNAL BRIT of circum-
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cision given to our father Avraham by YHWH to be applicable to all his seed throughout eternity. Studying the Torah (the
blueprint for all creation), we shall ascertain from Scripture that YHWH has concealed within His Word, a union between
these two mitzvot (brit milah and observance of Passover) that cannot be denied unless one is willing to have the same
rebellious attitude of Pharaoh, “ Who is YHWH that I should obey His voice..” Shemot 5:2a. Our beliefs, opinion, dogma,
and previous teachings do not carry weight, but we must ask the question of ourselves, “What has YHWH uttered about
this command and what is His purpose behind it.” The master key to remember and apply are the words of our Master
Rebbe Yahshua HaMoshiach, “DO NOT THINK THAT I HAVE COME TO DESTROY (ABOLISH) THE TORAH
AND THE PROPHETS.I DID NOT COME TO DESTROY BUT TO COMPLETE.FOR TRULY I SAY TO YOU, TILL
THE HEAVEN AND EARTH PASS AWAY, ONE JOT (YUD) OR ONE TITTLE (CROWN) SHALL BY NO MEANS
PASS FROM THE TORAH TILL ALL BE DONE.WHOEVER, THEN, BREAKS (ANNULS) ONE OF THE LEAST
OF THESE MITZVOT, AND TEACHES MEN SO, SHALL BE CALLED LEAST (KATAN) IN THE REIGN OF THE
HEAVENS; BUT WHOEVER DOES (PRACTICES) AND TEACHES THEM, HE SHALL BE CALLED GREAT
(GADOL)IN THE REIGN OF THE HEAVENS (MALCHUT HaSHOMAYIM).” Mattitayahu 5:17-19. The entire
TaNaK stands as written and not one mitzvah can be “done away with at the cross”. Now, let us delve into the Torah and
investigate the D’var YHWH.

The Brit Milah of Gershom

In Shemot chapter 4, verses 24-26, we have the chronicle of YHWH encountering or meeting “him” to kill (hamiytao)
“him”. The first thing we become aware of is that there is no mention of Moshe in these three verses. This incident hap-
pens at a “night encampment” as Moshe and his family departs from Midian to return to Mitsrayim in verse 20. The
phrase “sought to kill” in verse 24 echoes the “sought to kill you” in verse 19.

“Her son’s” in verse 25 recalls the “My son- YISRAEL- MY FIRST-BORN SON” in verses 20, 22, and 23. The Hebrew
word “va-yifg’sheihu” –“encountered or met him “in verse 24 is the identical word as in verse 27 “He went and met
(va’yifg’sheihu) him..” We can therefore ascertain that this account is saturated with connections within the previous and
latter context of the text in Shemot.

In verse 24, Moshe has departed for Mitsrayim with his household, including his new-born son (Gershom), whom he had
not yet circumcised, because he (Moshe) was not concerned with performing the mitzvah of brit milah or in his hurried-
ness to follow YHWH in going down to Mitsrayim, he had postponed the circumcision of his FIRST-BORN son-
Gershom. The name – GERSHOM means “A stranger-ger there-sham” and comes from the Hebrew root word- GER
meaning STRANGER, guest, alien, foreigner, sojourner. This will prove important subsequently in the teaching. His se-
cond son, Eliezer (meaning EL is my help), was born away from the land of Midian and therefore has been presumed to

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have been properly circumcised .We know that under Midian law any son born in Midian (Gershom) belongs to the moth-
er and so Gershom was called HER son and the rite of circumcision was not the practice of the land in which he was born.

The “him” to be killed in this account can be interpreted two ways; 1.Moshe or 2.his FIRST-BORN son-Gershom.
What we can understand is that the mitzvah of circumcision was taken so seriously by YHWH that He was going to
“KILL” one of them for the nonperformance of this commandment. This teaches us that this mitzvah of circumcision is
greater than any man, even Moshe or the life of his son.

The Bridegroom of Blood

Tsipporah calls either Moshe or Gershom a “BRIDEGROOM OF BLOOD”-CHATAN DAMIM (BLOODS)”Note the
word for blood is in the plural and therefore means “bloodguilt” to the Hebrew mind.

It is possible that Moshe still carried the bloodguilt for murdering the Mitsrite, and YHWH was demanding the circumci-
sion of Gershom to atone for Moshe’s bloodguilt. Look at this verse from Hoshea:

• “Ephraim has provoked most bitterly. So his Master left his BLOOD-GUILT on him, and repaid him for his re-
proach.” Hoshea 12:14

It is fascinating that in Arabic the word for “bridegroom” is the same word used for “circumcision”. This is because in
some cultures the rite of circumcision is performed just BEFORE THE MARRIAGE CEREMONY. Since circumcision is
described as the “OT” or sign-mark-evidence of the covenant between YHWH and the child. The child undergoing brit
milah is spoken of as the “bridegroom” of the covenant in the modern ritual. Also, on Simchat Torah (Rejoicing in the
Torah) the “hero” is called the bridegroom of the Torah-“chatan Torah”. In the Brit Milah ceremony the mohel greets the
child with the words, “Baruk habah beShem YHWH!” or “Blessed is he who comes in the Name of YHWH.”These are the
same words spoken in the Hebrew wedding ceremony as the bridegroom comes under the chuppah. Even our Rebbe
Yahshua said in Mattitayahu 23, “For I say to you, by no means will you see Me (Moshiach) from now until you
(Yahrushalayim) say, Baruk Habah B’Shem YHWH.”He will be the Bridegroom returning to His Bride- Yahrushalayim
(see Revelation 21-22). This account may also be related to the account of King David wooing Michal with the offering of
200 Philistine foreskins (1 Sam.18: 20).

Note that in this Torah reading (SHEMOT) later in the text, Pharaoh refuses to let YHWH’s First-Born son (Yisrael) the
freedom to go and worship YHWH with a sacrifice in the wilderness. This puts Pharaoh and all of Mitsrayim’s first-born
sons under a pronouncement of death. Since Moshe is on his way to deliver this dictum from YHWH, and on this bridge
between the message and the confrontation with Pharaoh, Moshe’s first-born son (Gershom) is brought under the scope of
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YHWH’s claim. Gershom, like the entire first born sons, is YHWH’s own and his blood averts the “destroyer malak”
from taking his life. This then leads us to a deeper truth about circumcision and Passover.

“Touching his legs”

“So Tsipporah took a flint and cut off her son’s foreskin, and TOUCHED HIS LEGS WITH IT, saying..” Shemot 4:25

VatiKaT TziPPoRaH TzoR VaTiKeRoT ‘eT- ‘aReLaT BeNaH VaTaGa’ LeRaGeLaYV

• Touching- #5060 naga’ “to touch, to reach unto, to SMITE, to STRIKE”

• Legs- #7272 regel “ a foot, the pudenda(the external genital organs of a man or woman),LEG, journey”

This text is where we commence to see the correlation of the blood of circumcision and YHWH’s command for brit
milah to be a prerequisite for its observance, and the visible sign of the blood of Pesach lamb on the doorposts of the
home of an Yisraelite to protect his first-born. In both these instances, YHWH comes as a “Destroyer” and blood averts
the evil to the firstborn. The word for “touch” means “to smite or strike” and the word “legs” can mean “legs or a euphe-
mism for the genital organs”.

It is a reference to daubing the child’s legs and genitals with the foreskin (orlah- a barrier standing in a way of a beneficial
result) while it was bloody. This would then appear as the Hebrew Letter CHET (whose numerical value is 8 signifying
the day that YHWH commanded all of Avraham’s seed to be circumcised –the 8th day). There is a reason YHWH chose
the 8th day. The child has come in contact with his first Shabbat, the elevation of secular time to spiritual time thus giving
the child new found strength. He is then ready for his bris. A Midrash (Vayikra Rabbah 27:10) speaks of a King who
came to a city and decreed that all who wished to see him should first visit the Queen. So it is that all who wish to enter
into the ETERNAL COVENANT with the King of the Universe must first visit the Shabbat Queen.

“Striking the Lintel and the Two Doorposts”

In Shemot 12:22 we have the connection by “G’zerah shavah (Torah Lesson #8) with the Hebrew word STRIKE or AP-
PLY. It is #5060-naga’ “to touch, smite, strike” THE VERY SAME WORD USED IN SHEMOT 4:25 WHEN
TSIPPORAH STRIKES HIS LEGS WITH THE BLOOD! In application of the blood from the Passover lamb to the lintel
and doorposts of their dwellings, the Yisraelites where forming the Hebrew letter CHET! Since our bodies are the Dwell-
ing Place of YHWH, then Gershom was having the blood applied to the lintel and doorposts of his Dwelling Place! This
was a foreshadow of the Passover sacrifice in Shemot 12 and forms the bridge between the covenant of YHWH with
Avraham and the observance of the Passover by those who are circumcised! BUT THERE IS MORE!
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• “ And when the stranger (GER) sojourns with you and shall perform the Passover to YHWH, LET ALL HIS MALES
BE CIRCUMCISED, AND LET HIM COME NEAR AND PERFORM IT, AND HE SHALL BE AS A NATIVE OF
THE LAND (an Yisraelite). BUT LET NO UNCIRCUMCISED EAT OF IT!” Shemot 12:48-49

Please note that the Hebrew for “stranger “-GER in this verse is the very same ROOT word as the name of GERSHOM!
Through using the law of “G’zerah shavah” of Torah interpretation we can arrive at the conclusion that Gershom can be a
type of “stranger living in a strange land” that wants to partake of the Passover and thus needs to be circumcised to enter
the covenant of Avraham and to be considered a part of Yisrael (WE ARE NOT TALKING ABOUT SALVATION AS
MANY CLAIM, BUT WE ARE TALKING ABOUT IN ORDER TO BE CONSIDERED AS ONE BORN IN THE
LAND-AN YISRAELITE AND PERFORM THE PASSOVER!)

YHWH as the Bridegroom

“And YHWH shall pass on to smite the Mitsrites, and shall see the blood on the lintel and the two doorposts, and YHWH
shall Passover [cross-over-pass through] the door and not allow the destroyer to come into your houses to smite you.”
Shemot 12:23

If we understand the THRESH-HOLD Covenant of the ancient East (Read –“The Threshold Covenant by H.Clay Trum-
bull), we can understand the depth of the meaning of the Passover to us as Yisrael. This is where the custom of the groom
carrying the bride over the threshold of their home comes from in our culture. The root of pesakh comes from pasakh –“to
cross-over “The original meaning of the word PASSOVER is therefore understood by the Hebrews as YHWH crossing
over the threshold of the home covered by the blood of the Passover lamb, and not just passing over their homes to spare
them from the destroyer. He was actually coming into the home to make covenant with each family observing the Passo-
ver. Since the Hebrew letter CHET has the value of 8 “new beginnings”, we can glean from the text that on the first Pass-
over night YHWH was crossing the threshold of the Yisraelites’ homes as the Bridegroom to make a covenant with his
virgin bride-Yisrael. Weddings are a time of new beginnings of the couple, as He was now forming the nation of Yisrael
and taking her as His own Bride as a nation. The Passover lamb was never for an individual Yisraelite, but for the nation
of Yisrael.

• “Say, therefore, to the Bnai Yisrael, I AM YHWH, and I shall bring you out from under the burdens of the Mitsrites,
and shall deliver you from their enslaving, and shall redeem you with an outstretched arm, and with great judgment,
AND I SHALL TAKE YOU AS MY PEOPLE, and I shall be your Elohim. And you shall KNOW that I AM YHWH your
Elohim Who is bringing you out from under the burdens of the Mitsrites.” Shemot 6:6-7 [The word TAKE in Hebrew
in this verse-lakach, is the very same word that means to TAKE AS A BRIDE.]

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• Yirmeyahu 31:32: “ not like the covenant I made with their fathers in the day when I TOOK THEM BY THE HAND
TO BRING THEM OUT OF THE LAND OF MITSRAYIM. My covenant which they broke (the Passover), though I
was a HUSBAND to them,” declares YHWH. [NOTE: This verse is speaking of the Passover Covenant of Shemot 12
when YHWH TOOK them out of Mitsrayim NOT the Mt.Sinai experience of the giving of Torah! This is connected
with the EXODUS or redemption out of the land of Mitsrayim by the covenant of Passover. This verse uses the He-
brew –chazak, which means to BIND oneself to, to seize by the hand, to grab hold of the hand. ]

• “And the rib which YHWH Elohim had taken from the man He made into a woman, and HE BROUGHT HER TO
THE MAN.” Bereshith 2:22 [Here we have a similar situation when YHWH Elohim takes the Bride (Chawah) by the
hand and BRINGS her to ADAM. The rib (tzela’- a side chamber of the Temple, a side beams of a building) that He
made Chawah from is the word –lakach! Then He brought-BO’ –which means to enter into the House of the hus-
band!]

It is obvious the Passover in Shemot Chapter 12 is a marriage between YHWH/the Husband and Yisrael/the Bride. It is
fascinating that the Shir HaShirim is read in the synagogue at Pesach. This book of Scripture is about the intimacy be-
tween YHWH and His BELOVED BRIDE-YISRAEL!

In the primitive marriage rite the stamp of the “red hand of blood” of the bridegroom was placed on the doorpost of their
home as a certificate of the marriage covenant of that home. But in this Passover rite in Mitsrayim, a FEMININE HAND,
the hyssop (ezov) a symbol of the feminine since the tree or bush is symbols for the feminine, applied the blood to the lin-
tel and doorposts of the dwelling just as Tsipporah applied the blood to the legs of Gershom

This is why our Master Yahshua cut the Renewed Brit in His blood at Pesach and not at Yom Kippurim. This is why He
had to be killed on the stake on Passover Day (Abib 14) between the evenings of the 14th and 15th.He was acting as the
Bridegroom and Renewing the Ketubah (marriage contract) with ALL Yisrael! The night before Passover, in His teaching
seudah (meal), He was explaining all this to His talmidim by using the SEDER cups and bread (the Hebrew word here is
lechem NOT matzah as many think).

• “However, Joseph Shulam has suggested that it may have been not the Seder but a se’duat mitzvah, the celebratory
“banquet accompanying performance of a commandment” such as a WEDDING OR BRIT MILAH!” The Jewish NT
Commentary by David Stern page 77

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Cut OFF”

Once again by using the hermeneutical law of “G’zerah shavah” we can extract the following from the Hebrew text:

• Shemot 4:25- “…and CUT OFF the foreskin of her son...”

• Shemot 12:15 - “... For whoever eats LEAVEN BREAD from the first day until the seventh day, that being (THE
SOUL-HANEFESH) shall be CUT OFF from Yisrael.”

• Bereshith 17:14 – “And an uncircumcised male child who is not circumcised IN THE FLESH OF HIS FORESKIN,
his life ( THE SOUL- HANEFESH) shall be CUT OFF from his people (Yisrael)- he has broken MY Covenant
[NOTE: It is YHWH’s BRIT not man’s]”

• Bereshith 17:11-13 – “And you shall circumcise the FLESH of your foreskin, and it shall become a sign (ot) of the
covenant between ME and you. And a son of eight days is circumcised by you, every male child in your generations.
He who is born in your house or bought by silver from any foreigner who is not of your seed. He who is born in your
house (bayit-house, family), and he who is bought with your silver, HAS TO BE CIRCUMCISED. So shall MY cove-
nant be in your FLESH, for an EVERLASTING Covenant.”

• Galatians 3:7 – “Know then, that the Bnai HaEmunah (sons of the belief-trust-faith), THESE ONES ARE THE BNAI
AVRAHAM (sons of Avraham) AVINU!”

• Ephesians 2:19 – Therefore, then, no longer are you GERIM and toshaviym, but you are FELLOW CITIZENS of the
Kadoshim and bnai bayit members of the household of Elohim.”

• CUT OFF- KARAT “ to cut off,cut down, cut asunder, destroy,consume,to COVENANT by CUTTING flesh”

Brit milah is called “THE SIGN OF THE BRIT”. According to the Torah anyone who is of the SEED (ZERAH) of
Avraham Avinu or even purchased with silver from a foreigner and lives in the HOUSEHOLD of Avraham’s SEED (ac-
cording to Galatians 3:16 the SEED in midrash by Rav Shaul is the Moshiach Yahshua) failure to be circumcised would
result in being “CUT OFF” from his kin or family.

We also read that anyone eating of LEAVEN-chametz- during the seven days of Unleavened Bread shall be cut off. If
the Seven days is symbolic of seven thousand years, we have some great symbolism here in these verses. Could it mean
that ANY YISRAELITE THAT EATS OF FALSE DOCTRINE THAT CAUSE PRIDE now or in the Millennium should
be cut off from their inheritance and people? It is interesting that one of the verses we recite when we bind tefillin is
Shemot 13:6-16. Wearing tefillin is a remembrance not eat leavened bread for seven days, and the Torah of YHWH (un-
leavened bread) will be in our mouths. Binding tefillin on our hand is symbolic of the marriage covenant to YHWH as we
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bind our ring fingers together as ONE and recite Hoshea 2:19-20!The seven windings on the arm represent the seven mar-
riage blessings, the seven circles the bride (kallah) makes around the bridegroom (chatan), AND the seven thousand years
before we enter the heavenly Yahrushalayim.

So by wearing tefillin we can clearly understand that the Passover is related to a marriage ceremony. All the verses recited
while binding the tefillin refer us back to the Exodus!

• “But Rebbe, Melek HaMoshiach said to them, “Take special precaution against the chametz (swelling leaven) of the
Perushim and Tzedukim. Mattitayahu 16:6[He was speaking of the swelling of pride that the leavened teachings
caused in the Pharisees and Saducees. Leaven is a type of PRIDE, the root of all sin.]

• “Your BOASTING (pride) is not good. Do you not have da’at (knowledge) that a little chametz (leaven) all the mix-
ture leavens? Purge out the old Chametz, that you may be issa chadasha (renewed dough, bazek, deaf dough, having
no indication of fermentation), as you are indeed matzoth (unleavened bread). More than that, our Korban Pesach
has been sacrificed, Moshiach."”1 Corinthians 5:6-7

An uncircumcised Yisraelite would be alienated from the COMMUNITY OF YISRAEL and BE EXCLUDED FROM
THE PESACH SACRIFICE AND THE REDEMPTION FROM MITSRAYIM. If they failed to “cut off” the flesh from
the male member (the sign of continuity of seed and generations of Yisraelites) or they ate of “leaven” (symbolic of the
doctrines of men that violate the Torah or the traditions of the church that do away with the Torah in favor of the tradi-
tional interpretation of Scripture), they were to be CUT OFF from Yisrael. They could not participate in the community
observances of the Feasts or the Bayit HaMikdash-Temple. The Temple is a type of the Gan Eden. So it could not be de-
filed by ritual uncleanness. One could only enter it in a state of purity. “Cutting off” was a form of excommunication from
the community and the blessings of the Temple.

This punishment is largely confined to offenses connected to the system of Yisraelite worship and deviant sexual behavior
(placing the male organ in the wrong receptacle). Karet means the soul will be “cut off” from its spiritual source. The
word Hebrew word for soul-Nefesh (male) would be cut off from the spirit-Ruach (female). The Torah really does not
give a definition of the word –KARAT; but in Traditional Rabbinical literature it means a “premature death”. This defini-
tion would be in harmony with the teachings of Rav Shaul in 1 Corinthians 11. The general idea is that one excludes him-
self from the religious community dooms himself and his seed to extinction in the community of Yisrael, because he can-
not benefit from the Covenantal Blessings of Avraham.

So if the father fails to have his son circumcised, it then is the responsibility of the community or the son when he reaches
maturity to see that he receives brit milah.

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Yehoshua Chapter 5

• Yehoshua 5:5-7- “For all the people who came out had been circumcised, but all the people who were born in the
wilderness on the way as they came out of Mitsrayim had not been circumcised. For the children of Yisrael walked
forty years (the same amount of time Moshe spent in Midian) in the wilderness, till all the nation-the men of battle
who came out of Mitsrayim-were consumed, because they did not obey the voice of YHWH, to whom YHWH swore not
to show them the land which YHWH had sworn to their fathers that He would give us a ‘land flowing with milk and
honey (symbols of the Torah). And Yehoshua circumcised their sons who he had raised up in their place; for they
were uncircumcised, because they had not been circumcised on the way.”

• Yehoshua 5:10- “And the bnai Yisrael camped in Gilgal (to roll away reproach), and performed the Passover on the
fourteenth day of the month AT EVENING on the desert plains of Yericho.”

Yehoshua is a type of Moshiach (who is the prophet like unto Moshe-Deut.18: 15-19). Please note that YHWH’s
WORDS =Torah will be in His mouth, and He shall speak to them ALL that I command Him. And anyone who will not
listen to this Prophet like Moshe (the Moshiach), YHWH will require it of him. This Prophet will communicate YHWH’s
will (TORAH) in all matters. This Prophet would have the highest authority in the land of Yisrael. It is important to note
in the verses that follow this text, it states that ANY prophet that speaks contrary to the Torah of YHWH, that prophet will
DIE! This is a heavy word for anyone claiming to be a prophet of YHWH.

IF Ephraim is represented by those Yisraelites who are BORN IN THE WILDERNESS (or EXILE, dispersion outside
the Land) and they failed to be circumcised in the exile among the goyim because of assimilation (the Acts 15 Bet Din that
DELAYS circumcision -not abrogates it), then they are to be circumcised BEFORE they participate in the Passover meal.

• “The entire supposed supposition against physical circumcision, which appears only in the book of Galatians, is one
of the most misunderstood areas of Holy Writ…Physical circumcision is not a Torah ordinance alone, but in fact pre-
dates the Torah by some 600 years. How could he call believers Abraham’s sperma (Greek) or seed in Galatians 3:29
and then withhold brit milah or circumcision to all converts, especially in light of the returning akrobustia and the
true pagan aperitome who were the seed of Abraham by faith? NOWHERE does he or any other apostle for that mat-
ter, FORBID THE TOKEN OF GENESIS 17:23 TO A NEW CONVERT! WE CAN REST ASSURED THAT THE NEW
CONVERTS TO MESSIAH WERE BEING CIRCUMCISED JUST AS TIMOTHY WAS, who being Greek, most likely
had EPHRAIMITE bloodlines. Therefore, Titus MUST ALSO HAVE BEEN CIRCUMCISED, in order for Paul to be
consistent.

Neither Timothy nor Titus were Biblically JEWISH. Israelite status is determined by the father, not the mother...” The
Truth About All Israel By Rabbi Moshe Yosef Koniuchowsky pages 68-69
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• Acts 28:17: “And it came about after shloshah yamim (three days), that Rav Shaul called together the chashuve
(leaders) Yahudim. And when they had assembled, Rav Shaul was saying to them, ‘ Anashim (men), Achim (brothers),
though I had nothing keneged (against, in opposition to) our Jewish people or to the minhagei Avoteinu (the practices
of the fathers), I was arrested in Yerushalayim delivered into the hands of the Romans.”

In the letters by Rav Shaul he NEVER taught against the Torah of Moshe, nor taught others to break the Torah. If he
had done so then he was in opposition to the words of our Master Rebbe Yahshua in Mattitayahu 5:17-19 and Devarim
18:15-19. Rav Shaul was not a schizophrenic. He was a Torah observant Pharisee that believed that Yahshua was the
Moshiach of all Yisrael. His mission was to find the “Lost Sheep of the House of Yisrael” that were scattered into all the
nations.

• “But the Master said to him, “Go, for he is a chosen vessel (keli nivchar) of Mine to bear My NAME (My halakah-my
doctrines) before both Goyim, sovereigns (Melachim), AND THE CHILDREN OF YISRAEL- Bnai Yisrael.” Acts 9:15

1 Corinthians 11 Passover

I Corinthians 11:23-34 is speaking of the Passover meal in the community of Believers in verses 27-32.

• “Therefore, whoever eats the Pesach matzoh or drinks the Kiddush cup of (Rebbe, Melek HaMoshiach) Adoneinu un-
worthily will be guilty and answerable for the basar (flesh) and the dam (blood) of (Rebbe Melek HaMoshiach)
Adoneinu. But let a ben Adam apply cheshbon hanefesh (or examine) to himself and in that manner let him eat of the
Pesach matzoh and let him drink the Pesach Kiddush cup…But if we are judging ourselves in teshuvah, we would not
be brought into MISHPAT (judgment)...”

• EXAMINE- # 1381 dokimazo Greek-“to test, appove,allow, discern, prove, try” from #1384 –dokimos-
“ACCEPTABLE, APPROVED, try” Webster’s New Collegiate Dictionary

• “Examine yourselves (perform bedikah) to see if you are in THE BELIEF-prove (Greek-dokimen “EVIDENCE”)
yourself... except you be reprobate (Greek adokimoi -”counterfeits)..” 2 Cor.13:5 Examine #3985-peirazo-“to test,
scrutinize, discipline”

• acceptable:ADJ.1.capable or worthy of being accepted 2a.welcome,pleasing 2b.barely satisfactory, adequate Web-


ster’s New Collegiate Dictionary

Rav Shaul teaches that we should examine ourselves to see if we are approved or acceptable to partake of the Passover
meal in order that we would not suffer judgment with the world. Failure of self-examination to see if we are observing the
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Torah and “in THE BELIEF” could result in sickness or even death. The root of the Hebrew word for prayer l’hitpallel
means to “judge oneself”. We should pray or prepare ourselves for the Passover by repentance, prayer, and opening our-
selves to the Ruach Hakodesh to see if we are meeting the requirements to partake of the Pesach meal. The evidence
would be that we are in the covenant of Yisrael and meeting the requirements to observe the Passover.

• EVIDENCE: noun 1. AN OUTWARD SIGN: indication b.SOMETHING THAT FURNISHES PROOOF :testimony
Webster’s New Collegiate Dictionary

• SIGN: 6a-SOMETHING MATERIAL OR EXTERNAL THAT STANDS FOR OR SIGNIFIES SOMETHING SPIRITU-
AL. Webster’s New Collegiate Dictionary

Since brit milah serves as a sign (Hebrew-ot) of the Covenant and also as a seal on our faith, Romans 4:11, the sign (ot-
distinguishing mark) of circumcision, a seal (chotem) of the righteousness of THE BELIEF while in uncircumcision...”).
Notice that circumcision is a seal of THE BELIEF- the same words in 2 Corinthians 13:5.

The 2 Dibre ha Yamim (2 Chron.) Argument Blown Away!

“For many in the assembly had not set themselves apart. Therefore the Levites were over the slaughter of the Passover for
everyone who was not clean, to set them apart to YHWH. For many of the people, many from Ephraim and Menashsheh,
Yissaskar, and Zebulun, had not been cleansed, yet they ate the Passover contrary to what was written. But Chizqiyahu
prayed for them, saying, ‘YHWH Who is good, provide atonement for everyone who has prepared his heart to seek
Elohim, YHWH Elohim of his fathers, though he is not cleansed according to the cleansing of the Set-apart Place. ‘And
YHWH listened to Chizqiyahu and healed the people.” 2 Dibre ha Yamim 30:17-20

Many Ephraimites like to argue that this account allows the uncircumcised to eat of the Passover.

What we have according to the context (remember a text out of context is a pretext) is the fact that many from the North-
ern Tribes came to Yahrushalayim for the Passover as commanded in the Torah but did not have time to undergo ritual
purification BUT did prepare their hearts by doing teshuvah (see verses 6-11). They were circumcised Yisraelites but ritu-
ally unclean. Also, this account is the SECOND PASSOVER AS THE CONTEXT CLEARLY SHOWS IT WAS ON
THE SECOND MONTH NOT THE FIRST BECAUSE THE KOHENIM WERE NOT YET SANCTIFIED TO
SLAUGHTER THE LAMBS IN THE FIRST MONTH OF ABIB.

• “But the man who is clean and is not on a journey, and has failed to perform the Passover, that being shall be cut off
from among his people, because he did not bring the offering of YHWH at its appointed time-that man bears his sin.”

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• Wayyiqra 22:3, “Say to them, Any man of all your offspring throughout your generations who draws near the set-
apart offerings which the Bnai Yisrael set apart to YHWH while he has uncleanness upon him, that being shall be cut
off from before me. I am YHWH.”

• Cleansed (set-apart): #2891-taher-“to be bright, to be pure, uncontaminated,innocent or holy, to purify oneself”

• Cleansing (purification): #2893-tohorah- “purification, moral purity, ceremonial purification” According to the
Gesenius’ Hebrew-Chaldee Lexicon of the O T on page 318 in this verse it means “purity of heart”.

• Uncleanness: # 2932-tum’ah- “impurity, filthiness, unclean” From #2930-tame’- “to be foul, defiled, ceremonially
defiled”

• Healed: #7495-raphah- “to mend,cure,repair, heal, make whole”

The Gesenius’ Hebrew-Chaldee Lexicon page 776 makes it VERY CLEAR THAT THE HEALING TAKING PLACE
IS “to pardon from sin and return to a pristine felicity”. The KEY is the word “atonement” or “pardon” in verse 18.

• Atonement-pardon: #3722- kafar- “to cover over, to cover, to cover sins, to obtain foregivenes, free from charge
against, to be expiated”

It is obvious from the Hebrew words used in these verses that these Ephraimites had not offered sin sacrifices as com-
manded in the Torah, nor had time to be cleansed from any ritual uncleanness, and they had failed to come up to
Yahrushalayim for the Passover in the First Month. So, Chizqiyahu prayed to YHWH to forgive them for neglecting the
first Passover and failing to be ritually clean. Because they had returned to YHWH and the Torah, YHWH was willing to
forgive them for neglecting the Passover and their ritual uncleanness. They obviously were circumcised, as Yisraelites
according to the Torah. There is nothing within the context of these verses that would even imply they were not circum-
cised and a text out of context is a pretext (Torah Lesson # 8). You have to understand that there is an internal prepared-
ness for Passover as well as an outward preparedness. We need to get the chametz (leaven) out of our lives before partak-
ing of the Feast.

• Mattitayahu 26:19. “And the taught ones did as Yahshua ordered them, and PREPARED the Passover.”

How were they preparing? Were they killing and cooking the lambs? The KEY once again is the word “prepared or
made ready” in the Greek.

• Prepared: #2090- hetoimazo –from #2092 –“to prepare, provide, make ready. COMP #2680.Word #2090 comes from
the word #2092-hetimos- which means “FITNESS, READY, ADJUSTED, PREPARED”. Then we are told to compare

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#2090 to #2680-kataskeuazo- from #2596 & # 4632 –“ to prepare thoroughly whereas #2090 REFERS TO INTER-
NAL FITNESS BY IMPLICATION TOCONSTRUCT, CREATE-BUILD.”

• PREPARED: #3559-Hebrew –kuwn-“to be erect, faithfulness, make provision for, prepare oneself, be sincere of
heart.”

The talmidim of our Rebbe Yahshua were preparing THEMSELVES by putting the leaven out of their lives so they
could keep the Feast of Unleavened Bread and the Passover. They knew that the Passover had to be prepared for BOTH
physically and spiritually. This would involve teshuvah (repentance), prayer, study, forgiving, and purging out the leaven
from our lives. Setting apart oneself as the Dwelling Place for Passover is just as important as preparing your homes for
Passover! We also learned this from 1 Corinthians chapter 11.

Brit Milah under the Malkitsedeq Priesthood

Many Sacred-Namers and “church” members try to use the argument that we are now under the Malkitsedeq Priesthood
of our Kohen HaGadol Yahshua HaMoshiach (see Ivrim- Hebrews 7-9), and there no longer have to keep the “ceremonial
law” or the sign of the Avrahamic Covenant- brit milah .The FACT is that Avraham, Yitzqak, Ya’akov and the twelve
sons of Yisrael WERE ALL UNDER THE MALKITSEDEQ PRIESTHOOD as the Levitical Priesthood did not exist un-
til after Mt.Sinai in Shemot 32-33. All the seed of Avraham that existed under that priesthood were circumcised. So we
cannot be faithful to the Torah and use that argument. Circumcision, just as the Shabbat, thousands of years BEFORE
SINAI and the Mosaic Law! This rite goes back further than Judaism or any religion. It is not a “Jewish” rite or ritual.

I will be even more revolutionary and say that since the Torah is eternal as the D’var YHWH or the WORD (Yochanan
1:1-2), then the mitzvah of circumcision was in the BEGINNING-Bereshith! Therefore it predates ADAM and creation. It
was there in the endless world.

Walking in the Footsteps of Moshiach or WWYD?

• 1 Yochanan 2:6: “The one who says he stays (makes his maon) in Him ought to walk the derek (way) just as that
One walked.”

Believers want to proudly wear their “WWJD” bracelet, yet they do not desire to live as He lived. What did Yahshua
do?

• “And when the shemonah yamim (8 days) were completed for his brit milah (circumcision), Yahshua was given as
SHMO (Name), which He was called by the malak before he was conceived in the womb.”
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Our Rebbe was circumcised on the eighth day according to the Torah of brit milah, as a B’nai Avraham. He also received
His name, according to Jewish tradition at his bris. This Jewish tradition of naming at the child at his brit milah is not in
the Talmud, but we do find it recorded here in the Good News of Luke (also we read of Yochanan the Immerser’s brit
milah and naming ceremony in Luke 1:59). As Yahshua’s talmidim, certainly we want to walk as He walked just as we
are commanded.

• “Become imitators of me AS I ALSO AM AN IMITATOR OF REBBE, MELECH HAMOSHIACH.” Rav Shaul 1 Co-
rinthians 11:1

• Imitator: # 3402-mimetes GRK. “to be a follower, mimic” –here in the continuous tense

• Imitate: Webster’s New Collegiate Dictionary : 1:to follow as a pattern, model, or example 2:to produce a copy of:
reproduce 3:to appear or be like; resemble 4:mimic,counterfeit

We have been commanded by Rav Shaul in the Brit Chadasha to be an imitation of him as he is of Moshiach. Our Rebbe
Yahshua then is the model, pattern, or blueprint (as the Living Torah) that we are to follow or imitate in our walk .We are
to be a carbon copy of our Master Rebbe HaMoshiach. A copy looks just like the original-it is a reproduction of the origi-
nal. Just the FACT that Yahshua was circumcised in obedience to the Torah is enough for anyone who claims love Him
and to be a disciple of Him to submit to brit milah. Those instructors who teach that Rav Shaul taught against circumci-
sion need to read Acts 21:21. In that text the believing Yahudim FALSELY ACCUSED Rav Shaul of teaching against brit
milah and Torah observance. If he had taught against one Torah command, according to Yahshua in Mattitayahu 5:19,
Rav Shaul is the least in the Kingdom of the Heavens and the olam haba (world to come).

The Importance of this Mitzvah

The mitzvah of circumcision is so important that it overrides the commandment of keeping the Shabbat! Even our Rebbe
Yahshua held this viewpoint in Yochanan 7: 22-23. Our Rebbe Yahshua uses the “kal v’khomer” argument (see Torah
Lesson # 8) to teach in a rabbinical manner the Pharisees that since they consider brit milah a permitted “work” on the
Shabbat, then how much more should healing of a person’s body be permitted on the Shabbat. The Talmud agrees with
Yahshua’s halakah. In Yoma 85b it says, “Rabbi El’azar answered, ‘If circumcision, which involves only one of the 248
parts of the human body, suspends Shabbat, how much more must [saving] the whole body suspend Shabbat.”

So our Rebbe DID not oppose the tradition of the fathers, and He was not against their legislation that needed to apply the
Torah to particular circumstances and times (as circumcision on Shabbat), but against attributing that this legislation was
inspired by Elohim as the Scriptures. Our Rebbe then states his stand on the Oral Traditions in verse 24, “Do not judge
according to appearance, but judge with righteous judgment.”

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Looking on a Deeper Level-SOD!

If we look at the Gematria of the Hebrew word BRIT which equals 612, we have a total of 612 mitzvot. Therefore mitz-
vah of brit milah is equal to the other 612 mitzvot. There are a total of 13 Covenants based upon this mitzvah, and the
word BRIT occurs 13 times in Bereshith 17.

This sign is ETERNAL and is even seen AFTER the body is raised in the resurrection. It is a seal in our flesh forever. It
marks us as a servant of YHWH. In Devarim 30:11 we read, “Who shall go up to heaven,” –mi yaaleh lanu hashamayim.
This forms the acronym- mem- yud-lamed-heh or MILAH! The last four letters of these words are – yud-heh-waw-heh-
YHWH OR YHWH the Tetragramaton! Homiletically we see that the mitzvah of brit milah removes the barriers that sepa-
rates us from the heavenly worlds and enables us to reach the nearness of Elohim.

Also, the corona of the male reproductive organ resembles the letter YUD, the first letter of YHWH .It is hidden from
view by the orlah-foreskin, a symbol of the flesh and rejection of Elohim. At the brit milah, we remove the orlah and re-
veal the atarah-corona-CROWN declaring the Kingship or sovereignty of YHWH over our flesh! However, according to
Webster’s New Collegiate Dictionary the word CORONA can mean – “ a colored circle –(rainbow like lights) often seen
around a luminous body as the sun or moon caused by the refraction of LIGHT by the particles of WATER or dust- a cir-
cle of LIGHT made by the apparent convergence of the streamers of the aurora borealis.” Is it possible that the very act of
brit milah opens up our eyes of understanding to receive LIGHT-enlightenment from YHWH’s Torah? The Scripture
backs this up:

• “The mitzvah of YHWH is clear, enlightening the eyes.” Tehillim 19:8

• “Open my eyes, that I might see the Wonders from your Torah.” Tehillim 119:18

The DOING of the mitzvah of YHWH will bring light or enlightenment in our darkness.

• “For You Yourself light my lamp; YHWH my Elohim makes my darkness light.” Tehillim 18:28

• “The spirit of a man is THE LAMP of YHWH, Searching all his inmost parts.” Mishle 20:28

The Hebrew letter CHET has a numerical value of 8. It symbolizes man’s ability to transcend the limitations of his phys-
ical existence or flesh! It puts him on a higher plane above nature or the flesh, i.e., and the metaphysical of Divine. The
letter CHET also stands for LIFE-CHAIYYIM or literally LIVES, indicating we are more than physical beings! This letter
also connects us back to the Passover and the eating of unleavened bread. We are commanded to eat –matzah-mem-tzadi-
heh, and to abstain from leavened bread-chametz-chet-mem-final tzadi. The penalty is to be CUT OFF. Notice they con-
tain the very same Hebrew letters except for the chet and the heh. The only difference between these two letters is the mi-

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nute space in the left leg. This TINY difference is symbolic of the TINY difference between chametz and matzah .It is the
lack of precision of preparation and the baking of matzah that turns it into chametz. So it is the minute or least mitzvah of
the Torah is as important to observe as the greater commands!

• “… and have neglected the weightier matters of the Torah: the right-ruling and compassion and THE BE-
LIEF.THESE need to have been done , without neglecting the others.(the lesser commands and traditions)” Rebbe
Yahshua HaMoshiach Mattitayahu 23:23b

The Hebrew letter CHET can represent the male organ as this organ serves two functions. These functions are represent-
ed by the two legs of the CHET. The right leg, representing the procreative powers of the man which is called tov or
(good), and the left leg representing the discharge of waste matter, the source of evil or negativity.

The traditional rabbis say that originally these functions were from two different channels, as there does not seem to be a
biological reason for the male organ to serve the additional function of disposing of waste from the bladder in the same
channel that brings procreation. Before the fall of Adam (according to this tradition), his organ contained two different
channels.

If he had not sinned, he would have broken the left channel or leg of the CHET (evil), transforming the CHET into a HEI
(a breath sound- and the HEI is made of a YUD + DALET symbolizing the physical with the spiritual). Instead the two
channels became converged and his organ was then covered with FLESH (foreskin)-the orlah. At that moment, evil or sin
became an intrinsic part of his being. He became defiled and was driven from the Gan Eden. Thus his seed after him were
born with foreskins (in Adam’s image not Elohim’s see Bereshith 5:3). In order to rectify this situation or at least to stop
sin from attaching itself to the reproductive channel, YHWH gave the commandment of brit milah. Through brit milah we
rechannel human sexuality into the realm of KADOSH.

It allows the sexual act to become a means of giving birth to set-apart souls into the world. Our desire for pleasure be-
comes a desire for holiness. Since the Gan Eden is a pattern from heaven of the heavenly Dwelling Place, how can the
uncircumcised enjoy the “delight-Eden” of YHWH’s presence?

Notice in Bereshith 17 YHWH changes Avraham to Avraham with his Brit Milah, adding the HEI representing the
Ruach to his name. Through the ritual of Brit Milah Avraham’s organ that would continue his seed in the earth was
changed back bearing the image of ADAM as Elohim originally created him.

Conclusion

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It is imperative that Messianic Yisrael begin to interpret the written word, study, and understand the Torah of YHWH
through Hebraic eyes. As long as we try to REASON by man’s wisdom WHY we do not have to obey the Torah, we will
never experience the reunification of the Two Houses of Yisrael that is dependent upon the common link of Torah ob-
servance. When a Yisraelite receives brit milah, he is walking in the same BELIEF as Avraham Avinu. He is demonstrat-
ing his belief in the Moshiach, and attaching himself to the Torah of YHWH. We must understand that to draw down the
revelation of YHWH into this world, man must perform acts of service, the mitzvot of the Torah. Even YHWH’s uncondi-
tional love requires an active belief by the Yisraelite if he is to internalize it and bring it into openness of revelation to the
world. The response to unconditional love must also be unconditional-going beyond the limits of rationality.

Both the signs of Pesach- the blood of circumcision and of the Paschal lamb –were of this character. Circumcision is
done on the eighth day when a child has an undeveloped faculty of reason, and the UNION between Yisrael and YHWH
goes beyond the rational. Self-sacrifice is never rational in the eyes of man.

Yisrael as the Bride of Moshiach and the BODY of Moshiach needs to be READY for His return. Since Passover is
connected in the spiritual realm and the Hebrew language with a marriage, then the Bride must be cleansed in the waters
of Torah.

• “That He might bring her to kedusha (set-apartness), having given her tororah (ritual purification) by the tevilah
(immersion) of the mikveh mayim of the D’var YHWH. (Torah) “ Ephesians 5:26

There will be a future redemption that will parallel the redemption from Mitzrayim.It will be a redemption that will be a
reward for true belief; a belief that does not hover at the outer edges of our minds, but which constitutes our most inward
certainty and extends to every facet of our soul!

• “As in the days when you came out of the land of Mitsrayim, I shall let him see wonders.” Mikah 7:15

We have to see the spiritual in the material. It takes both the letter of the Torah (material) and the spirit of the Torah for
true Torah observance. The observance of the mitzvot is like sending ripples into the spiritual realms. Every seed we plant
(good or bad) results in fruit in the physical. When will we cease to be wise in our own eyes and accept the Wisdom of
YHWH in His Torah?

• “So also emunah (belief),if alongside it there is not in its company ma’asim (works),is by itself niftar (deceased,
dead).Ya’akov 2:17

• “”Blessed are those DOING His commands, so that the authority shall be theirs unto the Etz Chayyim (tree of life),
AND to enter through the gates into the city.” Revelation 22:14

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• For it is written, “I shall destroy the wisdom of the wise (Yeshayahu 29:14), and set aside the learning of the learned
ones.” 1 Corinthians 1:19

• “Trust in YHWH with all your heart and lean not on your own understanding; know Him in all your ways, and He
makes all your paths straight. Do not be wise in your own eyes, Fear YHWH and turn away from evil, it is healing to
your naval and moistening to your bones.” Mishle 3:5-8

• “She [Wisdom] is a tree of life to those taking hold of her...” Mishle 3:18

• “My cry comes before You O YHWH; make me understand according to Your word.” Tehillim 119:169

• “The one who says I have da’at of Him and not being shomer of His mitzvot is a shakran (liar) and in this one
HaEmet (the Truth) is not.” 1 Yochanan 2:4

• “If you have ahavah (love) for me, you will be shomer mitzvot regarding my commands.” Yochanan 14:15

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Part 4: Tefillin

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Part 4: Tefillin

This lesson will be a beginner lesson about tefillin. This teaching will reveal to you the purpose and the meaning behind
tefillin.

The importance of the mitzvoth is the understanding the purpose and the meaning for giving them .In order to do that we
are going to have to understand some basics concerning the mitzvah of tefillin. If we try to understand the logical reason
behind tefillin, we will become frustrated and not observe the mitzvah. It is what is known as a chukim. Chok comes from
the concept of engraving. We are engraving the Torah on our heart by observing these mitzvot.

Unfortunately in the Renewed Covenant tefillin are called phylacteries. Phylacteries is a Greek word and it means “am-
ulet”. The reason the Greeks chose to use the word phylacteries is because of their prejudice against “Jewish customs and
traditions” when they translated the Brit Chadashah. They used the word phylacteries to make the mitzvah of tefillin a
Jewish good luck charm or amulet rather than a mitzvah. I will not use the Greek word phylacteries; I will use the Arama-
ic word “tefillin”.

In the past I had taken the viewpoint of the Karaites and Samaritans, which believes that all of the Parashah concerning
tefillin were not to be taken literally. Parashah on tefillin were symbolic or spiritualized. I was terribly mistaken in taking
that view of tefillin. Since we interpret the verses concerning mezuzah as literal, the posting of a mezuzah on our doorposts
to remind us of the commandments, then I realized I was making a mistake of interpreting the verses concerning binding
tefillin. The reason I made that mistake was that I did not see the reason or purpose behind tefillin. Now I understand the
purpose and the meaning behind the mitzvah.

Six Key Words

Exo 13:9 “And it shall be as a sign to you on your hand and as a reminder between your eyes, that the Torah of ‫ יהוה‬is to
be in your mouth, for with a strong hand ‫ יהוה‬has brought you out of Mitsrayim.

Exo 13:16 “And it shall be as a sign on your hand and as frontlets between your eyes, for by strength of hand ‫יהוה‬
brought us out of Mitsrayim.”

Deu 6:8 and shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.

Deu 11:18 ‘And you shall lay up these Words1 of Mine in your heart and in your being, and shall bind them as a sign on
your hand, and they shall be as frontlets between your eyes.

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There are six key Hebrew words that speak of tefillin:

OT- a sign, YAD-hand, ZIKARON-reminder, BEIN EYNECHA-between your eyes (forehead), TOTAFOT-symbol, and
KESHER-tie or bind.

We will look at each one individually.

• OT- This word is translated as “sign”. In the Torah there are other things called signs: the rainbow, brit milah, the
plagues, and Shabbat. In each case this word refers to an event that is symbolic in nature. We search for the sym-
bolic nature of these events in order to understand the underlying meaning and to bring it to the consciousness of
the person. The box that contains the four paragraphs from the Torah which is placed on the arm symbolizes the
teachings in the four excerpts from the Torah.

• YAD- Hand or arm is used figuratively to indicate power or action. When referring to mankind, it speaks of in-
tended action. The use of the word “hand” thus means a conscious intended action.

• ZIKARON- This word is usually translated as remembrance or reminder. The mental dynamic of remembering is
bringing into awareness something that is not presently in the conscious mind. A better translation is to bring to
consciousness or to awareness. Thus, it is not that we have forgotten something but that a need to be aware of a
thought that is not currently in active consciousness. The head tefillin should serve to bring something into con-
sciousness, meaning the teachings contained in the head compartment.

• BEIN ETNECHA- Literally means “between the eyes” or the forehead at the hairline. This is an important verse as

it relates to the forbidden pagan mourning ritual found in Deut.14:1: “You are the children of ‫ יהוה‬your

Elohim. Do not cut yourselves nor shave the front of your head for the dead...”The only place the fore-
head has hair is at the hairline, centered between the eyes. The forehead is seen as the location for the
human brain. The frontal lobe of the brain is unique to problem solving, organization, and planning. It
is center for cognitive functions. The placement of the head-tefillah symbolizes the center of human
thought.

• TOTAFOT- The word used “symbol” is not a literal translation of this word. There is an ambiguity in this term. It
means headband (the Arabic root TAFA means to go around or encircle).There are three other verses that uses the
same Hebrew root-word: Yoel 4:18 (drip), Yechezkel 21:2 (preach), and Mikah 2:6 (preach). The term “drip”
means drops of juice oozing from grapes but conceptually means to “express or press out”. The other two verses
use the word “preach”. It also derives from the term “to express” but adds the concept of moral teachings in the

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expression. When we combine these meanings of the Hebrew root we arrive at the concept of “an expression or
teaching”. So this term, TOTAFOT, literally means “an expression of a teaching on your forehead.”

• KESHER- This word in the verb form means “to bind, connect, or tie”. It also means the physical act of binding
the boxes by leather straps to one’s hand or forehead. This word is used metaphorically in Mishle 3:3 (bind),
Mishle 6:20-21 (bind), and Mishle 7:2-3 (bind). The Hebrew verb kuf-shin-resh is used as a metaphor for incor-
porating a spiritual trait or lesson. It is a good synonym for the verb “incorporate” or “embody” or to “represent in
bodily or material form”. It would mean “to embody the teachings on your hand and forehead.”

Thus we can paraphrase the meaning of the teachings of the tefillin:

“These symbolic messages (OT) are to be embodied (KESHER) in the way we go about our intentional daily activity
(YAD); and these moral teachings are to be brought to consciousness (ZIKARON), and expressed (TOTAFOT) in the way
we organize and plan (BEIN EYNECHA) our daily lives.”

Tefillin and Purpose

Inside the tefillin there are four Parashah from the Torah. YHWH is always trying to connect His people, Yisrael, back
to eternity past. This connection is called “purpose”.

In davening37 the Shema YHWH takes the minds of Yisrael back to the bondage of Mitzrayim, in order to make that
connection to Mitsrayim. But, He wants to take them even further, and that is to take them back beyond time into eternity
past before the laying of the foundations of the world - called purpose. The purpose of all Creation is Yisrael and the To-
rah. The purpose behind everything is called kadosh, holiness, or set-apartness. YHWH wanted to create a dwelling place
for Himself here upon the earth among His Creation. In order for Him to be able to do that the people had to become
kadosh or set-apart. In eternity past YHWH purposed in His heart a family and chose a people - Yisrael. Shema Yisrael-
if you understand your purpose it will release your potential, and your potential will lead you to the future. When you
reach your potential of what the purpose of being called and chosen, it will lead you to the future. We have to remember
YHWH is outside of time, so He wants to take you outside of time in order to connect you back to the original purpose.

The tefillin contain four Torah portions, and each portion corresponds to:

1. PURPOSE - Shemoth [Exodus] 13:1-10

2. PAST

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3. PRESENT

4. FUTURE

As you are binding tefillin, you are binding yourself to purpose.

• SHEMOTH [Exodus] 13: [1] And YHWH spoke to Moshe, saying, [2] “Set apart to Me all the first-born, the one
opening the womb among the children of Yisrael, among man and among beast, it is Mine.” [3] And Mosheh said
to the people, “Remember this day in which you went out of Mitsrayim, out of the house of slavery. For by
strength of hand YHWH brought you out of this place, and whatever is leavened shall not be eaten. [4] “Today
you are going out, in the month of Abib. [5] “And it shall be, when YHWH brings you into the land of the
Kena’anites, and the Hittites, and the Amorites, and the Hiwwites, and the Yebusites, which He swore to your fa-
thers to give you, a land flowing with milk and honey, that you shall keep this service in this month. [6] “Seven
days you eat unleavened bread, and on the seventh day is a festival to YHWH. [7] “Unleavened bread is to be
eaten the seven days, and whatever is leavened is not to be seen with you, and leaven is not to be seen with you
within your entire border. [8] “And you shall inform your son in that day, saying, ‘It is because of what YHWH
did for me when I came up from Mitsrayim.’ [9] “And it shall be a sign to you on your hand and as a reminder
between your eyes, that the Torah of YHWH is to be in your mouth,

These verses contain your purpose. The purpose for the binding of the tefillin is to have the Torah of YHWH in your
mouth. Rather than eat leavened bread, since leaven represents sin, pride, or anything that puffs up the ego, YHWH says,
“For seven days you are not going to eat leavened bread. By binding tefillin upon your hand and upon your forehead, the
Torah - the unleavened bread of Torah – will be in your mouth.” The Word of YHWH is going to be in your mouth, rather
than the teachings of men and religion. The teachings of men bring corruption to the soul. Yahshua taught us that out of
the abundance of the heart the mouth speaks. By binding these signs something happens in your heart and out of your
heart will come Torah. 38

• [9]...for with a strong hand YHWH brought you out of Mitsrayim. [10] “And you shall guard this law at its appointed
times from year to year.

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Out of your belly will flow rivers of living water, mayim hayim.

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The first portion we will call the Purpose Portion. This is the portion that connects you with eternity past. The whole pur-
pose is the setting apart of Yisrael. What is the purpose of the mitzvoth? It is to set you apart, to make you kadosh, to
make you different. The word “holy” means - to separate. EXAMPLE: We have ten oranges. I take one orange and sepa-
rate it from the rest. That is the principal behind tithe - one-tenth belongs to YHWH. Yisrael is to be set apart to YHWH.
It means we have the goyim (nations) over here, and over here is Yisrael. They are separated by the Torah .This is the
whole purpose of holiness.

*The first portion is for purpose*

We have to understand there are four stages of history, and tefillin binds you to these stages. The mitzvoth clothes you in
the embodiment of the highest level of Torah -which is holiness. It’s an elevated spirituality. If Ephraim only looks at the
Torah as a bunch of dos and don’ts, rules or laws and call it legalism, they will never really understand the purpose of ho-
liness - set-apartness. The Torah actually clothes you.

The rabbis call it a garment of the soul and it elevates you to a higher level of spirituality. I know that’s hard for us to un-
derstand this principle because we have come out of a church system that thinks of only one level of holiness. According
to the Torah we can rise to a new level of spirituality. This is why you have Yahshua who is the embodiment of Torah, a
Man totally set-apart to YHWH at the highest level of spirituality there can be, because He was perfect. The sages teach
that the goal of each man is to be the incarnation of the Torah! The doing of the mitzvoth elevates us in spirituality.
Therefore, by binding tefillin or observing this mitzvah it’s going to elevate our spirituality. By binding you to the four
concepts of history, and binding you to your purpose.

Ephraim was assimilated into the nations and became the gentiles. When a person becomes assimilated or takes on the
attributes of another culture or another religion he has then separated himself from his purpose. Because he has lost pur-
pose, he is cut off from his past, and he doesn’t understand his history. What happened to Ephraim? He is cut off from his
present, he doesn’t understand whom he is, and he doesn’t know where he is going, and he doesn’t know his future. This
is exactly what happened to Ephraim, by assimilation a people cut themselves off from these four concepts of history, and
thereby loses their identity and loses their purpose. By reconnecting to purpose we are connected to our past, we under-
stand our present, we understand who we are now, and we understand what our future holds for us! This is why Ephraim
MUST renews his mind to understanding the purpose of the mitzvoth. Ephraim does not need the reason for them, but
their purpose. Thus they will communicate to you the real meaning so you can be reconnected. Torah makes that connec-
tion. If they stay in the church system and they do not “Come out of Her my People,” they will never make that connec-
tion back and they will continue in their assimilation and in their cutting off from their purpose.

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• Wayyiqra [Leviticus] 19.1-2, 1] And YHWH spoke to Mosheh, saying, [2] “Speak to all the congregation of the chil-
dren of Yisrael, and say to them, ‘Be set-apart, for I, YHWH your Elohim am set-apart.

• Devarim [Deuteronomy] 26.18-19 [18] “And YHWH has caused you to proclaim today to be His people, a treasured
possession, as He has spoken to you, and to guard all His commands, [19] so as to set you high above all nations
which He has made (there is the purpose), for a praise, and for a name, and for esteem [glory], and for you to be a
set-apart people to YHWH your Elohim, as He has spoken.”

• EPHESIANS 1:[3] Blessed be the Elohim and Father of our Master Yahshua Messiah, who has blessed us with every
spiritual blessing in the Heavenlies in Messiah, [4] even as He chose us in Him before the foundation of the world,
that we should be set-apart and blameless before Him in love,[5] having previously ordained us to adoption as sons
through Yahshua Messiah to Himself, according to the good pleasure of His desire, [6] to the praise of the esteem of
His favor with which He favored us in the Beloved, [7] in whom we have redemption through His blood, the for-
giveness of trespasses, according to the riches of His favor, [8] which He has lavished on us in all wisdom and in-
sight, [9] having made known to us the secret of His desire, according to His good pleasure which He purposed in
Him [the Moshiach], [10] to administer at the completion of time, to gather together in one all in Messiah, both
which are in the heavens and which are on earth, in Him, [11] in whom also we did obtain an inheritance, being pre-
viously ordained according to the purpose of Him working all matters according to the counsel of His desire, [12]
for us to be the praise of His esteem - those having first trusted in Messiah,

Rav Shaul brilliantly writes that we are chosen and ordained for the purpose that we would be set-apart.

• YIRMEYAHU [Jeremiah] 1:[4] Now the word of YHWH came to me, saying, [5] “Before I formed you in the belly I
knew you, and before you came out of the womb I did set you apart - I appointed you a prophet to nations.”

Yirmeyahu [Jeremiah] was set-apart even before his birth! How can that be? Because he was set-apart for his purpose,
that was his purpose - to be set-apart, to be holy [kodesh], to be a prophet to the nations.

The purpose is to carry out the Torah in the present, and by doing the Torah in the present we bring the past into the pre-
sent. By the observance of the mitzvoth, by connecting back to the purpose of holiness, we bring the past into the present.
This portion is about setting apart the first-born and not eating leavened bread. This section connects us back to purpose
and the past of bringing us out of Mitzrayim bringing the past into the present.

The Torah is called The Beginning in Mishle [Proverbs] 8.22.The Torah, which is the wisdom of YHWH, is called The
Beginning.

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• MISHLE [Proverbs] 8:22] “YHWH possessed me, The beginning of His way, (this is wisdom talking) As the first of
His works of old.

• YIRMEYAHU [Jeremiah] 2: [3] “Yisrael was set-apart to YHWH, the first fruits [the beginning] of His increase.
All who ate of it became guilty - evil came up on them,’ declares YHWH.’”

Yisrael is connected to The Beginning-Bereshith. In the Beginning was what? Torah and Yisrael. Yisrael was there in the
Beginning; Yisrael is the beginning or the first fruits of YHWH’s increase. Therefore, the purpose of Creation was Torah
and Yisrael, because it was there in the Beginning.

In Exodus 13.9, which is in the first portion, makes that connection to unite purpose of Creation.

• SHEMOTH [Exodus] 13: [9] “And it shall be as a sign to you on your hand and as a reminder between your eyes
that the Torah of YHWH is to be in your mouth, for with a strong hand YHWH has brought you out of Mitsrayim.

That’s the connection; it makes the connection with the purpose of Creation.

We learn that the chametz - or leaven in that section deals with the evil inclination (yetzer hara), or that which corrupts
symbolic of the yeast that is in the dough. Why is this in this portion? Because leavened bread [chametz] separates you
from your purpose. What is your purpose? To be holy. The opposite is what? Profane. Because of sin or breaking the To-
rah, it cuts you off from your purpose.

The matzah or the unleavened bread in this portion is symbolic of the yetzer hatov - the good inclination. The good in-
clination or we could say being led by the Ruach haKodesh [The Holy Spirit]. The yetzer hatov attaches you to your pur-
pose, attaches you to holiness, and true freedom.

Now you can understand why Torah is not some legalistic bondage. Torah is total freedom because it attaches you back
to your purpose. It is those who are not observing Torah who are actually in the deepest bondage, because they are dis-
connected from their purpose.

Tefillin bind your heart, your soul, and your strength to your purpose. We are then free from the yetzer harah [the evil
inclination]. By doing this as a daily mitzvah you are binding yourself to your purpose, thereby overcoming the yetzer
harah [the evil inclination].

Let us read the second section. The section starts in verse 11 of Shemoth 13:

• SHEMOTH [Exodus] 13: [11] “And it shall be, when YHWH brings you into the land of the Kena’anites, as He
swore to you and your fathers, and gives it to you, [12] that you shall pass over to YHWH every one opening the

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womb, and every first-born that comes from your livestock, the males belong to YHWH. [13] “But every first-born of
a donkey you are to ransom with a lamb. And if you do not ransom it, then you shall break its neck. And every first-
born of man among your sons you are to ransom. [14] “And it shall be, when your son asks you in time to come, say-
ing, ‘What is this?’ then you shall say to him, ‘By strength of hand YHWH brought us out (connection to the past) of
Mitsrayim, out of the house of bondage. [15] ‘And it came to be, when Pharaoh was too hardened to let us go, that
YHWH killed (past) every first-born in the land of Mitsrayim, both the first-born of man and the first-born of beast.
Therefore I am slaughtering to YHWH every male that open the womb, but every first-born of my sons I ransom.’ [16]
“And it shall be a sign on your hand and as frontlets between your eyes, for by strength of hand YHWH brought us
out of Mitsrayim.”

This portion connects you to the past. The first portion is kodesh, and when you are set-apart you connect to the past. The
second portion that is found in the tefillin connects you with the past.

The third portion within the tefillin is in Devarim 6.4-9 and connects you to the present.

• DEVARIM [Deuteronomy] 6: [4] “Hear, O Yisrael: YHWH our Elohim, YHWH is one! [5] “And you shall love
YHWH your Elohim with all your heart, and with all your being, and with all your might. [6] “And these Words
which I am commanding you today (the word that connects it to the present) shall be in your heart, [7] and you shall
impress them upon your children, and shall speak of them when you sit in your house, and when you walk by the way,
and when you lie down, and when you rise up, [8] and shall bind them as a sign on your hand, and they shall be as
frontlets between your eyes. [9] “And you shall write them on the door-posts of your house and on your gates.

Everything written in this portion is in present tense: it connects you with the present. So the second portion here con-
nects you with the present, and by binding these you are actually connecting and doing exactly what it says: you are bind-
ing these on - first of all your heart, you lay the one on the arm and it lays up against your heart. So there you have your
heart, loving YHWH with all your heart. Your soul [being], the one on the head is for the soul. And because it’s on your
arm it represents your strength. So by binding these it is connecting you to the present to the Shema, basically you are
connecting yourself to the Shema and communicating that to you.

Now the fourth portion is also in Devarim 11.13-21connecting you to the future.

• DEVARIM [Deuteronomy] 11: [13] ‘And it shall be that if you diligently obey My commands which I command you
today, to love YHWH your Elohim and to serve Him with all your heart and with all your being, [14] then I shall give
you the rain for your land in its season, the early rain and the latter rain, and you shall gather in your grain, (NO-
TICE The blessings, He is saying “I will give you.”) and your new wine, and your oil. [15] ‘And I shall give you grass
in your fields for your livestock, and you shall eat and be satisfied. [16] ‘Guard yourselves, lest your heart be de-
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ceived, and you turn aside and serve other mighty ones and bow down to them. [17] ‘Then the displeasure of YHWH
shall burn against you, and He shall shut up the heavens (future), and there be no rain, and the land not gives its in-
crease. And you shall perish quickly from the good land which YHWH is giving you. [18] ‘And you shall lay up these
Words of Mine in your heart and in your being, and shall bind them as a sign on your hand, and they shall be as
frontlets between your eyes. [19] ‘And you shall teach them to your children, speaking of them when you sit in your
house, and when you walk by the way, and when you lie down, and when you rise up, [20] and shall write them on the
doorposts of your house and on your gates, [21] so that your days and the days of your children are increased on the
soil of which YHWH swore to your fathers to give them, 39 as the days of the heavens on the earth.

The blessings that will come upon Yisrael by observing the Torah, you and your children. We will experience heaven
upon the earth.

REVIEW: You are connecting purpose, by connecting the purpose you are connecting the past, the present, and the future.
So these four portions connect you to all these. 40

If we disdain our purpose we forfeit our future.


The Passover Pattern

This principal of the four stages of time also continues on in our Passover Seder. It is represented by the four cups. The
purpose of the four cups is the same as the tefillin. This is why the rabbis say that in order to properly observe Passover
you must drink from all four cups. Therefore, those that are only drinking one cup are not making the proper connection.
What is the first cup we drink? Kiddush, the blessing we do on Shabbat, a setting apart, connecting with purpose. The
second cup we take is the meggid, the telling of the story of the Exodus, connecting with the past. The third cup is the
Passover meal, connecting with the present.

The fourth cup, the cup of the Hallel, praises to YHWH, connects with the future Messianic Kingdom. YHWH has a pat-
tern. This pattern follows all the way through Scripture.

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‘As the days of the heavens on the earth.’ This seems to be telling us that time [days] on earth will be as the heavens (which are not
seen in time) having no time, such as ‘a day is as a thousand years,’ = Messianic Kingdom, and eternity follows where there is no
time.

40
The four portions remind me of the four ways to interpret Torah: Peshat, resh, deresh, sod; the literal Word, the alluding, or re-
calling, or reminding (past), the deresh, application for you today (present); and the mystery or hidden meaning, prophetic (future).

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• YESHAYAHU [Isaiah] 43: [7] All who are called by My Name I have created, formed, even made for My esteem.”

The Tefillin

Here some amazing things about the tefillin. This is called the byet [the house]; this one has on top of it the yud y, so you
know it is for the hand. You remove the box; you set it aside. In the tabernacle that was a perfect square in which YHWH
resided called the Kodesh Kodeshim. or the Holy of Holies. The byet that is the purpose. You would normally wear this
on your left arm, because most people are right handed. There are two styles, Sephardic, or Ashkenaz. You always kiss the
byet before placing it on your arm. You place it on the bicep, because that is the strength of the arm. Now there are several
different ways of laying tefillin, the Ashkenaz, Sephardic, or Hasidic, all the different. The yud sits next to the byet [the
house]. Now we say the blessing.

• Blessed are You YHWH our Elohim, King of the Universe, Who has sanctified us by Your commandments and who
has commanded us to wear tefillin.

Once that blessing is said, you begin binding the straps around your arm. When you start binding there are seven wrap-
pings once you get below the elbow. Seven complete wrappings on the arm. Notice we have seven wrappings; we are
connecting the purpose with the future - 7000 years to eternity. This is connecting with our purpose; this is eternity past,
the house of YHWH, His dwelling place. By binding seven times - 7000 years - from the beginning to eternity. He is
connecting himself to his purpose; he is connecting himself with the past, the present, and the future.

We take the shel rosh - the one for the head. There are four compartments within the set on the head; each compartment
is separated with each one of the four Parashah. One side it has a three-headed shin, the other side a four-headed shin.
There are also calves hair sticking up to remind you of the golden calf that every man has in him, yetzer harah. Now the
blessing is said:

• Blessed are You YHWH our Elohim, King of the Universe, Who has sanctified us by Your commandments and who
has commanded us concerning the mitzvah of tefillin.

Once the knot on the back of the head is tightened: we say:

• Blessed be His Name, and His glorious Kingdom is forever. From Your wisdom, O Supreme Elohim, may You imbue
me; From Your understanding give me understanding. With Your kindness do greatly with me. With Your power cut
down my foes and my rebels, and may You pour goodly oil on the seven arms of the North, and cause Your good flow
to Your creatures, and may You open Your hand and satisfy the desire of every good thing.

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The Hebrew Wedding Pattern

The tefillin shel rosh should be right between the eyes. We now turn our attention back to the shel yad- the hand. We are
going to make a shin on the left hand for Shaddai. We begin by winding the strap around the hand and fingers .We is be-
trothing ourselves to YHWH. There are seven blessings in the Hebrew Wedding Ceremony. The windings on the arm rep-
resent the seven circles the bride walks around the bridegroom, each circle also representing each one of the blessings
over the wedding couple. We recite:

• Hoshea [Hosea] 2:20: I will betroth you to me forever, I will betroth you to me with righteousness, justice, kindness,
and mercy. And I will betroth you to me with fidelity, and you shall know YHWH.

We have a shin on the hand, a yud on the arm, and the knot on the back of the head is a dalet. You put them all together
and you have a shin, dalet, and yud, Shaddai. We have placed the Name of the Almighty on us!

After we have bound the tefillin on the arm and upon the head we recite the four portions in the Torah.

In the Hebrew wedding ceremony the bridegroom says to the bride as he places the ring on her finger: I will make you
mekudushet to me [li] with this ring. I will make you holy [set-apart] to me alone by this ring. You become set-apart to
your bridegroom, to be faithful only to him. This word ‘li’ in the Hebrew spans all time. YHWH says, “I will betroth you
to me forever. [Hoshea 2]. In the wedding ceremony the bridegroom says that to the bride, “I shall make you mekudushet
li -to me.” The word li is not governed by time, which the rabbis say prove that marriage is for eternity.

• DEVARIM [Deuteronomy] 24: [5] “When a man has taken a new wife, let him not go out into the army nor let any
matter be imposed upon him. He shall be exempt for one year for the sake of his home, to rejoice with his wife whom
he has taken.

According to the Torah the bridegroom is not to do any service in the army for one year. He is to be free in his home. It
reads in Hebrew - nakee yahayeh lavatoi shannah. If you take the last letters of every word, that he shall be free for one
year – it reads -YHWH. The sages teach that in the first year of marriage the Shekinah dwells in that home. But t because
the YHWH is in that verse and YHWH is beyond all time, YHWH is outside of time, YHWH is not bound by time; there-
fore marriage is not bound by time, and we have the promise that the Shekinah of YHWH will rest in that home forever.

Other Insights

The bayit looks like a doorway connecting back to Pesach - the doorposts of Pesach - with the yud above it representing
purpose; the heh on one side connecting to the past; the waw in the middle connecting to the present, the second heh on
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the other side making the connection to the future. On the chest the straps form the two doorposts, and the lintel across
the top which is connected to all four concepts in history.

There is a connection also with the garments of the high priesthood. We have Shaddai just as the high priest wore a tzitzit
bound and across his forehead the words KODESH L’YHWH. The head is separated from the rest of the body, so that it
sets above everything. Purpose always sets above in our life; it is the highest potential waiting to be released. The gar-
ments of the high priesthood had the purpose of Yisrael always on the plate.

On his breast was the breastplate of judgment, connecting the people of Yisrael with the past judgment of the false
gods in Mitsrayim. The High Priest had the ephod, which was below the breastplate that connects with the Shema. There
were the twelve tribes in two stones on each shoulder on the ephod, connecting with the Shema and the twelve tribes con-
necting with the present. Shema, today! These Words that I command you today. On the ephod the present is bound.
The final thing the priest wore was his robe, made of techelet [blue] representing the Kingdom, speaking of the future.
The garments of the priesthood follow the pattern we found in the four stages of history.

Some of the furniture from the tabernacle is also represented by the tefillin. We have the Aron [ark], the Ark of the
Covenant, which was Holy, representing the crown of Torah on the head, which is the shin. We have the menorah or light
and understanding, which represent the chest, judgment, and understanding. Inside the breastplate were the Urim and the
Thummin. The table also follows that pattern .The table had a place for the twelve tribes of Yisrael; the table was the
crown of royalty on the arm - the yud. The incense altar, the dalet on the head, the crown of the priesthood.

There are three crowns:

1. The crown of Torah.

2. The crown of kingship.

3. The crown of priesthood.

By observing the mitzvah of tefillin we are given the three crowns - Torah, kingship, and of priesthood.

I marvel at the wisdom of YHWH. Tefillin are one of those chukim of YHWH, one of the mitzvoth that you cannot un-
derstand by human reason. YHWH in his Wisdom, in the Torah, said: “Bind them as a sign on your hand, and as frontlets
between your eyes-THEN the Torah shall be in your mouth.” We are making a spiritual connection to YHWH that is ele-
vating us in the spirit. WE have to look beyond human logic and reason, and search YHWH’s heart and wisdom of pur-
pose.

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Every mitzvah that we are told to do in the Torah has a four- fold historic connection. In order to understand those
commandments it is necessary for us to make that connection to all four connections in a historical perspective. YHWH
has a four-fold historical perspective of every commandment. It all starts with purpose. The purpose for the Creation was
for Torah and for Yisrael, to have a set-apart people. Understanding purpose, the purpose for Creation, the purpose for
Torah, imparts to us understanding of the purpose behind each of the commandments. The purpose behind every mitzvah
is holiness, or becoming kadosh, am kadosh, a people that are set-apart to YHWH. Why does YHWH desire a people that
are set-apart to Him? Because YHWH said to the people of Yisrael, “I want to dwell in the midst of you.” He wanted to
make for Himself a house, a Dwelling Place, upon this physical, tangible, earth or the world of Malkut. There He could
dwell in the midst of what kodesh. That all was started with Gan Eden [the Garden of Eden]. The Garden was His original
dwelling place here upon the earth.

We found that there is a progression in the historical connection to these mitzvoth. It starts with purpose, or eternity
past, before the laying of the foundations of the earth. Then there is the past, to connect us to the past. All the command-
ments of YHWH serve the purpose of taking us back to the Exodus out of Mitsrayim [Egypt], and to take us back to un-
derstand and to remember that without His strong Arm we would still be a slave in Mitsrayim.

There is a present connection in the now, “Today, if you hear My voice,” to hear “these commandments I give you to-
day,” so that every day is renewed with YHWH. This leads us to a connection to the future. In the mitzvoth, we have a
connecting of all time together into one total unit - echad.

Squares

We are told by the ancient sages the deep truth that there are no squares in Creation, the earth is round, and everything is
circular in Creation. Because of this the rabbis tell us there are no squares in Creation, and it is only when we come into
the physical material world in which man now dwells, we find the square. Anything that is square belongs in man’s mate-
rial world. The examples of the square are upon the four corners of the tallit are the Tzitzit. If you look on the corners of
the tallit there are also squares in which the Tzitzit are tied. The square is found in the altars that they were commanded to
make in their worship of YHWH. And there is another place we see a square; that is the tefillin.

Why, then, if there are no squares in Creation does YHWH have squares pertaining to some of the mitzvoth? It is be-
cause YHWH never wants man to divorce himself from the physical creation. He wants man to realize that we live in a
physical, material world, and that everything is not “spiritual”. We have to perform tangible things because we are physi-
cal beings. He never wants us to divorce ourselves from that world, or to withdraw from that world. YHWH wants us to
be part of the world, as it is written in the Brit Chadasha. We are in the world, but we are not of the world. We have to
operate within this physical world, and that is why He established squares in some of the mitzvoth.

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Four

What about the number four. On your tallit, the strings are called Tzitzit. Tzitzit are on the four corners of the garment.
YHWH commanded Yisrael to put techelet, or a thread of blue running through the strings of white. One of the roots of
the word techelet comes from the Hebrew word - takelyth -, which means purpose or aim of something. So throughout
your Tzitzit, which are representative of the six hundred and thirteen commandments and the Name of the YHWH, we
have techelet, or takelyth -purpose running throughout them. This truth teaches us that every one of the six hundred and
thirteen mitzvoth have a purpose behind them. And that purpose is what? That Yisrael might be a set-apart nation, a peo-
ple separated to YHWH. That is YOUR purpose.

The tallit is symbolic of the earth and its spiritual purpose. Throughout the Prophets YHWH said to Yisrael, after they
were dispersed, “I will gather you from the four corners of the earth, from which you have been scattered.” The earth it-
self, even though it is round, the Almighty speaks of it as a square with corners. He promises to call the lost sheep of
Yisrael from the four corners of the earth to teach us that in the Creation is purpose, and everything is focused upon
Yisrael.

The Tefillin

There are two tefillin, one you bind on your arm (shel yad) and one on your head (shel rosh). Upon them you observe a
base that is a perfect square, it has four corners, and on the base [four corners] is another square with four corners. These
are symbolic of the four dimensions [four corners] within the physical world of Malkut. Within the shel rosh; there are
four sections with four Torah portions. The four Torah sections, since there are four of them, speak of the eternal cycle of
history of YHWH. The purpose of this eternal cycle is to elevate this physical world to the spiritual worlds. Its purpose is
to connect this world of Malkut with Elohim Who resides in the spiritual worlds.

Upon the tefillin shel rosh there is a four-headed shin (s0). The four-headed shin is symbolic of the four different levels
of time. We have a four-headed shin on the one side, which connects all four cycles of time back down on to the base or
foundation. The four-headed shin connects all four eternal time cycles back into the physical world. Therefore, all time is
unified as ONE on the base. All four worlds of purpose, past, present, and future, unite together in this physical world
through the Torah.

The knot on the head tefillin makes a double dalet (d d) thus making a square. The dalet is the fourth letter in the He-
brew Alef-bet, and has the numerical value of four.

The dalet can also be symbolic of a door. The dalet looks like this - d - and it looks like a door.

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This teaches us that the mitzvoth which connect all four cycles of history are really doors that open up the spiritual realms.
The dalets when placed upon the base of the neck, create the connection, or open the doors to the spiritual realms. It
makes the connection of lower world and the three upper worlds of the spiritual realms.

Upon the base is another square. NOTICE this is a perfect square. In the Mishkan and in the Beit HaMikdash the Kodesh
Kodeshim was a perfect square. What is the purpose of Creation? Holiness or kedushah. YHWH wanted to dwell in a
people of holiness, Kodesh Kodeshim. The perfect square was the Dwelling Place of His Shekinah.

Also on the base there are twelve stitchings, three on each side, with the perfect square in the middle. Each stitch sym-
bolic of one of the tribes of Yisrael. We have three tribes on each of the four sides, making a total of twelve tribes.

Turn to the book of Revelation 21.10, page 1209 in the Scriptures. Elohim has always dwelt in a place that is a perfect
square.

• REVELATION 21:[10] And he carried me away in the Spirit to a great and high mountain, and showed me the
great city, the set-apart Yerushalayim, descending out of the heaven from Elohim, [11] having the esteem of
Elohim, and her light was like a most precious stone, like a jasper stone, clear as crystal, [12] and having a great
high wall, having twelve gates, and at the gates twelve messengers, and names written on them, which are of the
twelve tribes of the children of Yisrael: [13] three gates on the east, three gates on the north, three gates on the
south, and three gates on the west.[14] And the wall of the city had twelve foundations, and on them were the
names of the twelve emissaries of the Lamb. [15] And he who spoke with me had a golden measuring rod, to
measure the city, and its gates, and its wall. [16] And the city lies four-cornered, and its length is as great as its
breadth. And he measured the city with the rod: two thousand two hundred kilometers - the length, and the
breadth, and the height of it are equal.”

The renewed Yerushalayim is a perfect square. Upon the renewed Yerushalayim, YHWH Shammah, are twelve gates.
YHWH Shammah therefore came out of the heavens and was the pattern for the Kodesh Kodeshim.

When we bind the hand tefillin, it sits above the seven wrapping], and is symbolic of purpose because we have the yud
y, connecting the biet [the house] to the seven cycles - seven thousand years - until we reach the eighth , which takes us
into eternity. The tefillin therefore can be representative of YHWH Shammah - YHWH is there.

Also NOTICE that the box on the tefillin is black and the parchment inside is white. The parchment is the Torah and it is
symbolic of the light of the Torah in a dark world.

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The Betrothal Ring

As you are winding the tefillin upon your hand, you make the betrothal ring, we make three rings on our middle finger,
and then we connect the ring finger to that finger as a betrothal to YHWH. Did you know that what we recite from the
book of Hoshea contains these four cycles of history that are apparent in the Hebrew wedding ceremony? The betrothal
period is called the kedushim, the setting apart of the bride to the bridegroom. What is the purpose for Creation? Holiness,
kedushah.

As we make the s on our hand and as we are making the wedding ring, from the book of Hoshea:

• “I will betroth you to me forever, I will betroth you to me with righteousness, justice, kindness, and mercy, and I
will betroth you to me with fidelity, and you shall know YHWH.”Hoshea 2:19-20

This reading we recite is in the exact opposite order. We are going to start with the future; “I will betroth you to me
forever.”

As we recite the first line we are connecting with the cycle of history of the future. “I will betroth you to me forever.”
Then we say, “I will betroth you to me in righteousness, justice, kindness, and mercy.” This verse is making the connec-
tion to the present, or speaking of the obligations involved in a marriage - of righteousness, justice, kindness, and mercy.
In the second line we are reciting the connection to the present. The next line: “I will betroth you to me with fidelity” or
“with trust and faith.” This is speaking of the past, because in a marriage faith, trust, and fidelity is based on past behav-
ior. I can trust my mate in a marriage because of their proven past behavior. We are making our connection to the past, as
we are binding it upon our hand. And the last line: “And you shall know [yada] YHWH.” This is speaking of a sexual re-
lationship, or knowing someone very intimately. But this is only after experiencing the righteousness, justice, kindness,
mercy, and fidelity. You shall know YHWH in an intimate sense. What is the whole purpose of Creation? Holiness, we
are to be a people that know YHWH. With this verse you are connecting with the purpose of all Creation. Why did He
have fellowship with man in the first place? In order that His creation might know Him.

By experiencing the mitzvah of tefillin there is an intimate connection to these four cycles of history. We are connecting
the physical world to the spiritual worlds or they are becoming ONE because we are connecting to purpose.

In the Beginning of any marriage we must resolve to stay together forever. The next step is constantly fulfilling the ob-
ligations of that relationship, the present. In marriage we are always recalling the past. You are always remembering, not
only the good things, but unfortunately you sometimes you bring up the bad things in the past. There is always a recalling
of the past in a marriage. The true purpose of two people getting married, of two people joining together in union, binding

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themselves together, cleaving together is to become echad, to become one flesh, to become one, to know each other. The
whole purpose of marriage is oneness, knowing.

Wisdom

We bound the left hand with seven wrappings with the biet above the seven wrappings. Remember YHWH is always
looking for a Dwelling Place, and Yisrael was to be the Dwelling Place of Elohim. He wanted to dwell in the midst of His
people. Rav Shaul wrote in the Brit Chadashah, “Know ye not that you are the dwelling place of Elohim,” that “you were
bought with a price, you are not your own, and “the set-apart Spirit dwells in you? What does the dwelling place of
Elohim have in common with idols? Therefore YHWH has said, “Come out from among them,” says YHWH, “be ye sep-
arate,” set-apart, “and I shall be your Elohim, and you shall be sons and daughters of Elohim.” The purpose of Creation.

• MISHLE [Proverbs] 9:[1-Wisdom has built her house, She has hewn out its seven columns,

The seven windings are symbolic of the seven columns of the house of wisdom (Chokmah). By binding tefillin wisdom
is building its house [dwelling place]. According to the TaNaK all Creation came from wisdom. Thus in the tefillin we can
learn such wonderful symbolic teachings binding us back to our purpose: Holiness, set-apartness. We understand that by
doing a physical act such as binding tefillin, which YHWH in His wisdom gave us, our purpose for life is found and we
can understand the purpose behind the mitzvah. Every time we lay tefillin, we are taking one more step closer to the King-
dom of YHWH, and we are elevating our soul to holiness, to set-apartness because we are connecting with purpose. If we
do not understand tefillin you will not understand purpose.

Tefillin, Tzitzit, kashrut are all chukim. Chukim in the KJV they are called statutes. It comes from the Hebrew word -
chaoqaq - to engrave. It means a carving out, to engrave something on the heart. Picture in your mind an engraving. We
are told that YHWH would write the Torah on our hearts, in the Renewed Covenant.

Yirmeyahu 31.31 says that He would make a Renewed Covenant with the house of Yehudah, and the house of Yisrael;
and that He would write His Torah on their hearts, He would engrave it on their hearts. This word chukim - which are
those commandments that have no logical reason behind them - comes from the Hebrew word ‘to engrave’. But yet these
are the very commandments that Ephraim rejects because he sees no reason behind them. It is because he doesn’t under-
stand that in Torah we do not look for the reason behind the commandments, we are looking for the purpose of the com-
mandments to understand the meaning of them.

Purpose is the most important thing in your life, it is the key of Torah observance, and it is the key of understanding
who you really are. To engrave something means it becomes a part of the material, the letters have no substance of their

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own. The letters of an engraving have no substance of their own; their existence is only in the material in which they are
carved.

When YHWH writes or engraves the Words of His Torah upon our hearts - He said, “I won’t put them on tablets of
stone, I am putting them on tablets of flesh, your heart” - that the very words of Torah become united with your heart, and
that unity comes in the joining of two things together. In the unity in the engraving, the two become one! Because the sub-
stance of the letters has to come from the material it is carved upon, your heart and the Torah become echad - one! This
truth is why learning Torah is not enough. Torah must be engraved on your heart. You have to allow YHWH to engrave it
upon your heart for you to be united to Torah. And to truly learn Torah, then, our attitude has to be it will not be when I
understand it. “I’ll do it when I understand it.” It must not be when I understand it, nor will it be I understand it because I
enjoy knowledge. Learning is not enough, gaining knowledge is not enough, but to truly learn Torah is to have the proper
attitude in your heart because Torah is engraved upon your heart. I will do Torah because I am commanded to do it, and
then I will try to understand. When learning Torah in this order; I will do it because I am commanded to do it, then I will
try to understand it, then the Torah is engraved on our heart.

Purpose

Purpose - it’s all connected to the four-fold cycle of history and connecting to purpose.

• YESHAYAHU [Isaiah] 46:[9] “Remember the former events of old, for I am El, and there is no one else -
Elohim, and there is no one like Me, [10] declaring the end from the beginning, and from of old that which has
not yet been done, saying, ‘My counsel does stand, and all My delight I do,’

YHWH, being outside of time, remember He created time, says “I will declare the end from the beginning, and from of
old I will declare that which hasn’t even happened yet, and My counsel, My purpose, that I have established, it will come
about.” The purpose for Creation will come about, and YHWH saw the future from the beginning. Therefore He works
through history to bring about His purposes. Yirmeyahu 31.5, YHWH said to Yirmeyahu, “When you were in your
mother’s womb I set you apart, and called you to be a prophet to the nations.” He had a purpose for him and saw the end
from the beginning in his birth, before his conception.

Mishle [Proverbs] 20.5, page 745. Let’s change this word “to counsel” to purpose.

• MISHLE [Proverbs] 20: [5] Purpose [counsel] in the heart of man is like deep water, But a man of understand-
ing draws it up.

There is purpose that is in the heart of man, but it is very deep, the purpose is very deep in the heart of man, but the man
of understanding draws it up.
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• YESHAYAHU [Isaiah] 55: [page 457] [8] “For My thoughts are not your thoughts, neither are your ways My
ways,” declares YHWH. [9] “For as the heavens are higher than the earth, so are My ways higher than your
ways, and My thoughts than your thoughts. [10] “For as the rain comes down, and the snow from the heavens,
and do not return there, but water the earth, and make it bring forth and bud, and give seed to the sower and
bread to the eater, [11] so is My Word that goes forth from My mouth -- it does not return to Me empty, but shall
do what I please, and shall certainly accomplish what I sent it for.

YHWH says the Word that comes out of His mouth will do the thing He sent it forth to do. It will not come back to Him
void. His ways and His thoughts are far beyond ours. And this is so important in understanding purpose. We cannot try to
understand Him through our human reasoning, or our human wisdom. YHWH’s wisdom is far above ours; it is not our
ways. And His ways are bringing about His purposes, and sometimes appears to us as unreasonable. After all how can
binding tefillin and wearing Tzitzit connect me with purpose? “There is no wisdom in that,” we say in our human intellect.
But YHWH says, “My ways and My thoughts are not your ways, it’s far beyond you even comprehending in your little
pea brain, so don’t try. Do not try! But try to gain understanding, try to understand the purpose for which I created you.
Try to understand what I am trying to accomplish in your life.”

The word purpose in the Hebrew is - machaoshaba - to plan, to intent, to even make a machine. To make a machine or
it can mean thought or work. Purpose, everybody that makes a machine, the machine is made for a purpose, to accomplish
something. You just do not make something and it just sits there and does not do anything. It is created with a purpose,
but that purpose is only found in the mind of the creator! So you would have to go to the Creator, to YHWH, to know our
purpose. That means we have to turn to His Word, which are His thoughts, which is His wisdom, in order to understand
our purpose. We cannot allow other people to tell us our purpose. We must derive our purpose from YHWH’s Word, and
we know what that purpose is, He has revealed it to us, and that is to be an am kodesh - a set-apart people to Him so that
we may become His Dwelling Place, so that in the end result of the purpose in the future is that we will know YHWH.

When we understand purpose or the reason for Creation it gives our life a plan and a purpose. The tragedy is a life
without purpose. Therefore we need to find our purpose for our lives to have significance and relevance, and if we do not
know our purpose our lives will have no meaning. To find your purpose is the only source of individual and corporate ful-
fillment. Try to relate everything I am teaching to understanding of the two-houses and your purpose as Yisrael. If we do
not have purpose, that we do not understand our purpose for Creation is to be kadosh, set-apart to YHWH, then there will
be no self control in our lives, no discipline, and no moral convictions, and certainly no ethical boundaries. In the Torah,
we have our standard that sets the boundaries. But if we don’t understand that we are Yisrael and that through the mitzvah
we become kodesh, we will have not ethical boundaries.

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Without purpose, your life will be subjective, and you will be ruled by your circumstances. Who is the only One who can
actually be objective about your life? You’re Creator! Why? Because He sees the end from the beginning. He is the only
One to Whom you can turn to be objective about the purpose of your life, because you and others are always subjective.
You are always allowing your prejudices, your reasoning, your physical urges, and your psychological and emotional urg-
ings to dictate subjectivity as to how you are viewing the situations in your life. Only YHWH who can be totally objec-
tive about your life, and this is why we have to go to the Creator to find the purpose.

Purpose is the intent for a creation and the end for which it exists. Why did Yisrael exist? If we know the purpose for the
Creation of the Nation of Yisrael, then we could understand why the Creator created them, and why He has always had its
existence, and why He is revealing who is Yisrael. Everything that is created begins and ends with purpose. Nothing is
truly yours until you understand it, including yourself.

You can never possess something until you understand it, not even yourself. You can sit and study Torah all your life,
but if you never actually do it, you will never gain understanding? Not until you actually DO the mitzvah of tefillin will
the understanding come to you. You can never fully possess it until you gain understanding.

If we were to remove the purpose from your life, that changes who you are. What happened to Ephraim? They went into
the nations; they lost their purpose!

And therefore since they lost their purpose by casting off the Torah, they lost their connection to purpose and they forgot
who they were. And when you forget your purpose it will change who you are, and they became as the gentiles [nations].

The important thing about purpose is YHWH’s purpose is not hindered by the past. YHWH will bring about His pur-
pose for Yisrael despite their past. He will bring about the purpose in your life despite your past. Nothing can stop
YHWH’s purpose from becoming a reality. Many are the plans of a man’s heart, but YHWH’s purpose will prevail. See
you can have many plans for your life, but YHWH’s purpose will prevail in your life.

If you keep your heart and soul going in the right direction you will not have to worry about your feet. If you keep
what’s inside of you going in the right direction, you know, you won’t have to worry about where you are walking, that is
only if you know your purpose.

YHWH uses laws and principals to bring about His purpose. There are laws or principals to bring about His purpose.
What is His purpose? To be set-apart. He set down principals to bring about His purpose. Since he laid down the laws or
principals, we have to go to Him to find the purpose. We have to turn to Him and the Torah to find purpose. And when we
discover our purpose, we will discover ourselves. We will know who we are.

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Some people never get it. They never gain understanding. But when they discover it, when it is revealed to them, then
they discover who they are their life will have purpose. People are looking for someone to tell them their purpose, because
they will never discover themselves. They don’t know who they are. And if you do not know your purpose, that you are to
be set-apart, you will always live beneath your potential. The potential of a seed sown, Yahshua taught us, that even if it’s
as small as a mustard seed when it is planted in the earth and it brings forth, He says, “it's the biggest” and it lives up to its
potential. We are planting seed so that you can live up to your potential. You are living beneath your potential! Because
He has a purpose for you - “Arise and become Yisrael!”

YHWH gives us time to complete purpose. You are given your life span which YHWH has given you to live up to your
purpose. We understand that a life with purpose is very precise and much directed. Our feet and our heart are headed in
that direction for which YHWH has created us. Purpose and the knowledge of that purpose, creates within the individual
person a vision.

What is vision? Vision is the ability to see the end from the beginning Vision sets goals, and motivates the plan of ac-
tion. Goals will bring about the vision. It sets about a plan of action to bring about the pre-destined end.

• ROMANS 8: [28] And we know that all matters work together for good to those who love Elohim, to those who
are called according to His purpose.

Everything in our life, no matter what it is, works for our good, because we are called according to His purpose. And He
says:

• [29] Because those whom He knew beforehand, He also ordained beforehand to be conformed to the likeness of
His Son [holiness], for Him to be the first-born among many brothers.[30] And whom He ordained beforehand,
these He also called, and whom He called, these He also declared right. And whom He declared right, these He
also esteemed.

If we understand purpose it provides protection, empowers perseverance, introduces and maintains objectivity to our
life. Some of you are wondering why you have been allowed to go through the things you have had to go through in your
life. When we understand purpose, we can get through all these experiences of life with perseverance, because then we are
allowed to look at every situation objectively instead of subjectively.

We have to understand that understanding our purpose, our calling, and vision that we have sustains our contentment in
every situation. Rav Shaul understood:

• Philippians 4: [11] Not that I speak concerning need, for I have learned to be content in whatever state I am. [12]
I know what it is to be humbled, and I know what it is to have in excess. In any and every situation I have learned
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both to be filled, and to be hungry, both to have in excess, and to be in need. [13] I have strength [endurance and
perseverance] to do all, through Moshiach [Messiah] who empowers me.

We can learn to be content in whatever situation we find ourselves if we understand purpose.

Purpose creates joy, and brings about the Spirit’s intercession on our behalf - Romans 8.

To discover how we are going to live inside our purpose and what we have been created for requires us to do teshuvah, or
to return to YHWH. We are going to have to return to YHWH to look for the purpose. Until people are willing to do
teshuvah [repentance] and return to YHWH and His Torah, they will never learn their purpose

• TEHILLIM [Psalms] 33:[11] The counsel [purpose] of YHWH stands forever,

The plans of His heart to all generations.

• YIRMEYAHU [Jeremiah] 23: [20] the displeasure of YHWH shall not turn back until He has done and estab-
lished the purposes of His heart. In the latter days you shall understand it perfectly.

Remember when Yisrael split itself from Yehudah, when Rehoboam and Yeroboam split the kingdom, the Northern
Kingdom and the Southern Kingdom? YHWH said a strange thing, He said, “This is of Me.” The splitting of the Kingdom
is of YHWH? The sending of Yisrael to Assyria and their dispersion into the nations is of YHWH? And the taking of
Yehudah into Babylon is of YHWH? He says, “Yes,” He says that, “This, My purpose, will always go on.” He says, “The
reason I am pouring out My displeasure in this dispersion, you may not understand it now.” He says, “But in the latter
days you will understand it perfectly.” And we understand it perfectly! We understand that He hid Ephraim in the nations
so that he would not be destroyed! And He left a remnant of Yehudah! They never could be destroyed, to bring them forth
in the latter days. We understand then, that the splitting of the two kingdoms was of YHWH! He had a plan and a purpose
all along, but He had to bring it about!

• YIRMEYAHU [Jeremiah] 32: [17] ‘Ah, Master YHWH! See You have made [created] the heavens and the earth
by Your great power and outstretched arm. There is no matter too hard for you, [18] who show kindness to thou-
sands, and repay the crookedness of the fathers into the bosom of their children after them -- the Great, the
Mighty El, YHWH of hosts is His Name, [19] great in counsel and mighty in work, for Your eyes are open to all
the ways of the sons of men, to give everyone according to his ways and according to the fruit of his deeds.

We understand that purpose conceived in the mind and the heart of YHWH preceded all Creation. A wonderful heavenly
Father, He wanted sons and daughters. He wanted a family. He wanted people to dwell in, He wanted a Dwelling Place in

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this physical earth, and in order to do that then, they had to become an am kodesh, so that His dwelling place could dwell
among them.

Ignorance is the quality or condition of little knowledge. But knowledge without understanding gives you a false sense
of security. Knowledge without understanding gives you a false sense of security. Knowledge requires insight and revela-
tion Knowing is more than acting, knowing is becoming one. Knowing is more than acting, knowing is becoming
echad.

The last words that we say as we wrap tefillin around the fingers are “You will know YHWH”. The purpose of Creation
is the Oneness of YHWH with His Creation. YHWH will be One, and His Name shall be One.

Therefore faithfulness, as in a marriage, faithfulness to YHWH is the key to achieving purpose. In a marriage if
one of the spouses is not faithful, the purpose of that marriage is not achieved. They do not truly know one another. And
deception then, will lead to destruction.

Yahshua said, “Whom the Son sets free is free indeed.” And He said, “You shall know the truth, and the truth shall
make you free.” We are told in Tehillim, and we are told in Yochanan, Yahshua Himself said, “Set them apart by the
Word, by Truth.” Torah and Truth are one. To be totally free, to be a free man, and to understand and experience
true freedom, comes and can only be found in the discovery and the understanding of your purpose. Torah is not
bondage, it is not legalism, and it is being set free to live out your purpose. True freedom is only found in the discovery
and understanding of your purpose, otherwise, you are in bondage.

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Part 5: Men’s Head-coverings

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Part 5: Head-coverings for Men

There has been in recent months much controversy over "head-coverings" for men in Nazarene Congregations. Some
claim it is only tradition dictated by the Talmud or Jewish tradition, and others, like I, believe that it is permitted-if not
commanded by YHWH for men to be covered in prayer and worship. This is a Scriptural word study from the Hebrew
and Greek in the Torah and Brit Chadasha to make the "case" for the head covering. Let me make it very clear: IT DOES
NOT HAVE TO BE A KIPPAH AS SUCH BUT SOME TYPE OF CAP OR HAT FOR A MAN WOULD FIT THE RE-
QUIREMENT.

In The Beginning

Let us go back to the Beginning (Bereshit) 1:26 when YHWH created man in His likeness and image. Originally man
was covered with YHWH’s garment of light or kavod (glory) for excellency and splendor as proclaimed in Tehillim
104:1-2. "You [YHWH] have put on excellency and splendor, covering Yourself with light as a garment...” We know this
because there are two Hebrew words used for "naked" in Bereshit. Before the fall of man the word ‘arom is used in Gen.2:
25 meaning a partially naked state. AFTER the fall in Gen.3: 7 the word ‘erom is used in the Hebrew meaning nudity or
complete nakedness. Something happened to man after he fell. He lost the "covering" he had from YHWH in creation.
YHWH clothed them in a substitute covering in Gen.3: 21 that He provided.

Right now we are in the likeness of sinful flesh (Rom.8: 3) and not YHWH. We are no longer perfect as YHWH com-
manded us to be (Matt.5: 48) because of the fall. ONLY YAHSHUA IS NOW IN THE TRUE IMAGE AND LIKENESS
OF YHWH (1 Cor.11: 7; 1 Cor.15: 49; Rom.8: 29). At the resurrection we shall be born again into His image and like-
ness as a son of Elohim-the ONLY TRUE RIGHTEOUS ONE, after putting off this sinful, corruptible flesh and putting
on the incorruptible body like Yahshua’s.

Moshe Our Example

Moshe Rabainu is one of our examples in the Torah. In Shemot 3:4-5, YHWH commanded him to remove his shoes as he
was on set-apart ground. Moshe being a shepherd in the desert of Median surely wore some type of covering over his head
to protect him from the blistering sun and heat, yet YHWH NEVER commanded him to remove any head covering in His
presence.

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After the Exodus from Egypt YHWH told Moshe to set-apart the first-born as Kohenim (priests) to Him (Ex.13: 1-2,
19:3-24, 24:4-8). This changed after the "golden calf" incident and YHWH chose the sons of Levi to be the Kohenim as
the "First-born" had sinned against him. They disqualified themselves from the office of Kohen by idol worship. YHWH
commanded them to REMOVE the "ornaments" from them by Mt.Horev. This word is ‘adiy or finery, trappings, headstall
or headpiece. By stripping them of their "headpieces" YHWH removed them from their office as Kohenim. The "glory,
honor, and splendor" was removed from them and given to the tribe of Levi. The Aaronic or Levitical priesthood was
commissioned to minister directly to YHWH in the Mishkan (Tabernacle) Shemot 28:1; Bemidbar 8:16.

Priesthood Garments

The priestly garments were given to the priests and Levites for "esteem (glory) and for comeliness (beauty)" Shemot
28:2. We also read in Yeshayahu 61:3-7, "... the garment of praise…and YOU [Yisrael-all of Yisrael not just the
Lewites] shall be called PRIESTS OF YHWH, SERVANTS OF OUR ELOHIM shall be said to you...instead of your
shame and reproach [or nakedness-Rabbi Ed] they rejoice a second time in their portion…" In the Kingdom of YHWH all
Yisrael shall be priests to YHWH as He said in Shemot 19:6. I believe these are the Sons of Tzadok (righteousness) in
Yechezqel 44:15and Revelation 20: 6. According to the Brit Chadasha we are all priests NOW (1 Kepha 2:5;Rev.1: 6).
YHWH has provided for us, as Kohenim, garments to cover our nakedness or shame in order to reflect His esteem (glory),
splendor, and comeliness (beauty)- the tallit and head covering.41

Turbans or Bonnets

Shemot 29:9 and 39:28 uses the word turban or bonnet as a part of the commanded garments of the Kohen.

TURBAN-#4021; migba’ah: from #1389 a CAP (as a hemispherical) bonnet. The HEMI-means half, SPHERE
means globe, ball, round. Hence the migba’ah was shaped as a half a ball. It comes from #1389 –gib’ah meaning
a hillock, hill, little hill.

Now #1389 comes from #1387 –Geba’ which comes from #1375-GeBiYa’ an unused root meaning to be convexed, a gob-
let, the calyx of a flower, cup, pot. The Interpreter’s Dictionary of the Bible Vol.1 page 532 tells us that, "the cap of the
priest was a conical-shaped object of finely woven linen tied on the head of the priest as a SIGN of his investiture. The
CAP was a distinctive item of the priestly vestments." Webster’s New World Dictionary says that convex means "a vault-

41
We may begin by reminding ourselves that the priests in the Temple were required to wear a turban of cloth on their
,
heads the High Priest having an additional golden plate, called a (tzitz, “ornament”?)and described as (nezer, “crown”)
attached to the band of the miter with a cord of techeilet. Obviously, these priestly garments were in use during the 2nd
Temple period, the time of Yahshua. On this fact alone it seems incredible that Shaul would argue on the basis of the
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ed arch, curving outward like the surface of a sphere." Now, if we take two convexo-convex pieces of linen material and
sew them together, you would have the exact, small hilled, convex cap every priest wore when they served YHWH. You
can see that this design would be very similar as the modern "kippah" now worn.

The mitre (or official turban) of the Kohen HaGadol is called a mitsnephet in Hebrew. According to Philo and Josephus it
consisted of an ordinary priest’s cap with a turban of dark blue color over it. Josephus (Antiq.111.vii.3, 6) says that the
headgear of the priests was seemed at the folds and so became a cap. Clarke’s Commentary, Vol. 1, page 445 tells us
that; " the mitsnephet comes from the root –to roll (tsanaph) or wrap around, it evidently means that covering of the head
so UNIVERSAL in the Eastern countries which we call a turban which encompasses and binds the head...” Note: only the
High Priest wore the Turban or mitre, while the regular priests wore the cap!

The Brit Chadasha tells us we are a set-apart priesthood offering up spiritual sacrifices to YHWH (1 Kepha 2:5). Should
we not have on some type of head covering as we minister as a priest before YHWH? Remember, this is a part of Torah
not a tradition or Talmud.

It is interesting that, according to the Torah, the Kohen HaGadol could NEVER UNCOVER HIS HEAD EVEN IN
MOURNING FOR THE DEAD (Lev.21: 10-11). Yahshua is now our High priest after the order of Malkitzedek (Ivrim
6-8; Tehillim 110:4-6). Surely He wears some type of head covering as our High Priest as he ministers in the heavenly
Mishkan.

The Bridegroom

Yeshayahu 61:10 in the KJV says, "... As a bridegroom decketh himself with ornaments...” Here the word ornaments is
pe ‘er #6287 from #6286 and means an embellishment, i.e. a fancy headdress, BEAUTY, goodly ornaments, tire, and
bonnet. Note that this verse says that a bridegroom wears a head covering on His wedding day! Yahshua is coming back
as a BRIDEGROOM to marry Yisrael after the tribulation for the marriage supper of the Lamb. He will be wearing some
type of fancy headcovering as the bridegroom!

King David

David the Melek Yisrael, a man after YHWH’s heart, worshipped with a head covering and his prayers were answered! In
2 Shemu’el 15:30-37 David went up to the Mount of Olives (just as Yahshua did) weeping, barefoot, and having his head
covered. And ALL the people covered their heads and went up weeping…and David said, "O YHWH, I PRAY YOU...”

created order that men wearing something on their heads while engaging in worship are doing something dishonorable.
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David was seeking YHWH’s face and supplicating Him for help in a time of trouble. YHWH answered David’s prayer.
Therefore we know YHWH hears us when we pray with our heads covered!42 That has never changed!

The Book of Dani’el

Chananyah, Misha’el, and Azraryah were three Yahudites taken captive in Babylon between 598-582 BCE. All the people
of rank, laws, judgments, and proper dress codes were also taken to Babylon according to 2 Melakim 24:14. Dani’el and
these three Hebrews served in the court of Nebukadnetsar. They REFUSED to defile themselves with Babylonian ways!
In Dani’el 3:21, were told these three that REFUSED TO BOW TO THE BABYLONIAN GODS AND WAYS were
thrown with their "TURBANS" on into the fire! We know the Babylonians also wore a headcovering in their daily life,
AS DID THE YAHUDITES. The fact that they did, DOES NOT NEGATE THE USE OF HEAD COVERINGS FOR
YISRAEL. We know in most Middle Eastern countries men do wear turbans or caps. The Yahudites carried this into the
Babylonian exile. They did not pick it up there!

Yechezqel, who prophesied just before and after the captivity, was COMMANDED BY YHWH TO PUT A TURBAN
ON HIS HEAD in Ezek.24: 15-17 and then he commanded all of them to do the same in verses 20-23!

Ephraim Rejected!

Hoshea 4: 6 tells us that YHWH rejected Yisrael as being a priest before Him because they forgot His Torah and HIS
GLORY (ESTEEM) THEY CHANGED TO SHAME! Then He says –as for the priest it is for the people!

It is only when we as Messianic Yisrael embrace Yahshua as the Moshiach through belief that we can requalify for the
priesthood because of His righteousness. We wrap ourselves in His righteousness and His garment of Salvation .All
Yisrael can be that nation of priests! We put that helmet of Salvation upon our head (Eph.6: 17). We are once again
clothed in His esteem and splendor. The head covering and tallit are physical symbols and reminders of that righteous-
ness. We can as a ROYAL PRIESTHOOD work righteousness (Ivrim 10:21-27). In effect we are TRAINING FOR
REIGNING AS KOHENIM IN YHWH’S KINGDOM TO COME!

Yahshua has qualified for the High Priesthood that had been removed from Yisrael by sin (Ezek.21: 21-27) and ALL
YISRAEL, not just Levi, can be priests after the order of Malkitzedek and sons of righteousness (Ivrim 7:24-28;

42
The covering of the head during prayer was related to the wearing of the tallit, which had a hood attached to it. It
was understood as an expression of submissive respect for the divine majesty; it was also seen as the privilege of a
free man that he could remain with covered head. It is Israel’s privilege to participate in the revelation of the King
of kings [that is, the Shema‘] sitting comfortably with covered head, while the servants of earthly powers must hear
all royal proclamations bareheaded in fear and trembling
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Ezek.44). It is a superior priesthood (Ezek.44: 10-14) than the Levitical. In effect, they have been "demoted", but still are
and will be priests.

What about 1 Corinthians 11:4?

Let’s look at that verse in the Greek and see what it really means. FIRST YOU HAVE TO UNDERSTAND THAT THIS
IS A MISTRANSLATION OF THIS VERSE! It is only ONE MISTRANSLATED WITNESS that people try to quote to
"prove" head coverings for men are wrong in the eyes of YHWH.

• 1 Corinthians 11:4 "Every man praying or prophesying, having his head covered, brings shame to his Head."
The Scriptures

• Complete Jewish Bible by David Stern, "Every man who prays or prophesies wearing something down over his
head...”

• COVERED -#2596 KATA- down, about, AGAINST, in OPPOSITION TO, down from (like a VEIL hanging from
his head) –Thayer’s page 327. This word then can mean 1. To hang down from the head (over the face) like a
woman’s veil [which in context makes sense as Rav Shaul is contrasting the worship of men and women, and that
men are not to look like women-Rabbi Ed] 2. In opposition to or opposed to.

• HEAD # 2776 KEPHALE; KAPTO the HEAD (literally or figuratively) supreme, chief, prominent, MASTER page
345 Thayer’s. This is the same word used twice in this verse. Why was one capitalized and the other isn’t? There
are no capitals in Greek...

This verse is NOT against head coverings for men. It is against the wearing of a veil by a man over his face, as was the
custom of the women of that period!43 Why does Rav Shaul speak of men wearing long hair or actually adoring the long
locks of hair with ornamental jewels as women (the word is #2863 in Greek KOMAO- wear long tresses of hair, locks, as
ornamental (length is secondary) from #2864-KOME). Shaul did not want the men of Corinth (center for male temple
prostitutes of Apollo, Poseidon, and other gods) to be mistaken for women in their dress, and hairstyle-otherwise NO
CROSS-DRESSING. The men were pulling their long locks of hair over their faces as a veil as was the manner of women

43
Once we have accepted the fact that there was a Jewish constituency in the congregation at Corinth and that it there-
fore continued to function as a synagogue community, it seems logical to ask whether or not the men would have cov-
ered their heads in worship as a matter of their Jewish tradition.

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and imitating their hairstyles and manner in prayer. THIS IS NOT TALKING OF A MAN WEARING A HEAD COV-
ERING IN PRAYER OR WORSHIP BUT A VEIL!

Let me present another interpretation also in light of the real meaning of the word –KATA and KEPHALE.

• In verse 3 Rav Shaul says, the HEAD of every man is Messiah, the HEAD of every woman is man, and the
HEAD of Messiah is Elohim. There three HEADS here. The HEAD here is speaking of RULERSHIP or AU-
THORITY! Yahshua is HEAD of the Congregation (Eph.1: 22).

• Verse 4 therefore CAN MEAN this, “Every MAN praying or prophesying, that is teaches, refutes, reproves, ad-
monishes, and comforts having OPPOSITION TO HEADSHIP (AUTHORITY) brings shame upon (dishonors)
the Messiah, the HEAD of him."

• If in verse 5 a woman brings shame or dishonor to her HEAD –MAN by being unveiled or akatakaluptos or liter-
ally without veil down, then a man shames his HEAD-MESSIAH YAHSHUA by having his VEIL DOWN Over
HIS FACE!

• Verse seven is speaking of Yahshua the HEAD being in the image and esteem of YHWH as we have shown pre-
viously. It should read, " Now a man truly ought not to cover his HEAD (Yahshua) by hiding and opposing Him,
for He (Yahshua) is the image and glory of YHWH; but the woman is (the expression of) man’s glory (majesty,
pre-eminence). The word cover is katakalupto –to cover wholly-hide, VEIL

Verse seven could also read, "For a man indeed should not veil his face, since He (Yahshua) is the likeness and esteem of
Elohim, but woman is the esteem of man."

These verses are all about delegated authority from the HEAD down. Anyone with delegated authority should have a head
covering on his or her head. YHWH is the SUPREME HEAD-then Moshiach-then man-then woman. Only Yahshua is in
the image and likeness of YHWH at this time. Messiah is man’s head and this fact is not to be opposed by man. A man is
the head of woman-and she is to acknowledge this fact by wearing a veil upon the hair of her head. Man is under the au-
thority of Messiah the very same way woman is under the authority of her husband. Man also is to show he is under au-
thority in the same manner a woman shows she is under authority- man covers his own head with the ordained head cov-
ering of the priesthood.

Closing Thoughts

Some people argue that we should not wear a kippah because the pope and cardinals wear a facsimile of the kippah be-
cause they claim to have inherited the Aaronic priesthood. The Roman church strictly FORBIDS the laity to wear this

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covering because they will tell you that you ARE SUBJECT TO THE Catholic Church! Who will you obey-YHWH or the
pope?

Still others claim these set-apart garments came from Babylon. It is true that the laws concerning these garments were
taken into Babylon by Yahudah in the exile...but these garments DID NOT ORIGINATE IN BABYLON! They were or-
dained by YHWH in the Torah, and came out of Babylon as given by YHWH with the Yahudim when they rebuilt the
Temple of YHWH. According to The Concise Encyclopedia of Greek and Roman Mythology by Savine Ostwalt page
261, “A sacrifice was made to Saturnus (Satan /Hellel) in his temple WITH UNCOVERED HEAD ACCORDING TO
THE GREEK OBSERVANCE...”

Alfred Edersheim in his book "[Yahshua] the Messiah" on pages 426-431 describes the dress of the time period of the
Second Temple. He says,

• "In regard to the covering of the head, it was deemed a mark of disrespect to walk abroad, or to pass a person,
with a bared head. Slaves covered their heads in the presence of their masters...The ordinary covering of the head
was the Sudar, a kerchief twisted into a turban...A kind of light hat was also in use, either of a light material or of
felt. The Sudar was twisted by rabbis in a peculiar manner to distinguish them from others…We read besides of a
sort of a cap or hood attached to some kinds of outer or inner garments…of the outward appearance of
[Yahshua]..His headgear would probably be the SUDAR wound in a kind of turban or perhaps the Maaphoreth,
which seems to have served as a covering for the head, and to have descended over the back of the neck and
shoulders.." so, here from historical references we can see that Yahshua probably wore some sort of head cover-
ing.

Shaul is not referring to head coverings at all in this passage. As such, he was not requiring the congrega-
tion at Corinth to abandon the Jewish tradition for men to cover their heads when praying. He was, however,
reinforcing a Jewish perspective on the husband/wife relationship in which the wife receives a position of
authority in the community by virtue of her marriage relationship. He also was stressing the importance of
marking the distinction between male and female and the roles each is to perform within the community.
This is by no means an exhaustive study on the head covering for men. It is just a good solid starting point
for the student of the Scriptures to begin his own study.

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Part 6: Tzitzit

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Part 6: Tzitzit
One of the purposes of the Torah is to teach us self-discipline and avoid self-deception. These two keys will help bring
happiness and fulfillment to a person’s life. Straying from the path of Torah only brings chaos, frustration, and suffering
to the world.

• “He who carefully observes the mitzvah of tzitzit will be able to behold the face of the All-Present Elohim.”
Menachot 436

• “The eye sees, then the heart desires, and then the body sins.” Rashi

• Rom 6:12-13 Therefore do not let sin reign in your mortal body, to obey it in its desires, neither present your
members as instruments of unrighteousness to sin, but present yourselves to Elohim as being alive from the dead,
and your members as instruments of righteousness to Elohim.

According to Rabbi Hirsch, the word “tzitzit” means to “appear in visible form”. The word tzitzit also has the same root as
the word Tzu Tz, meaning “to look”. They are something that relates to the sense of sight. 44 Clothes are the first visible
sign that separates man from the animals. We need to separate ourselves from our animal-like desires and be aware of the
invisible One and His Torah. We have been given the gift of free-will, the ability to choose freely. We have within us the
ability to overcome evil and become the master over our desires in order to help bring about the tikkun olam.

• Rom 6:16 Do you not know that to whom you present yourselves servants for obedience, you are servants of the
one whom you obey, whether of sin to death, or of obedience to righteousness?

• Num. 15:39 “And it shall be to you for a tzitzit, and you shall see it, and shall remember all the commands of ‫יהוה‬
and shall do them, and not search after your own heart and your own eyes after which you went whoring

We are to look at them and not stray after the desires of heart and eyes. Sexual desire is the one desire that is most re-
sponsible for leading a person astray from the Torah. People will give up the Shabbat, kashrut, and other important
mitzvot in order to court the sexual favors of those willing to provide them. Today’s society is hostile towards Torah ob-
servance. Sexual promiscuity is the number one cause of drawing a person away from Torah and YHWH.

44
The Talmud says that the tzitzit help to protect people from sexual temptations, since, for the male, the sense of sight arouses him
sexually. Clothing serves as a barrier to such arousal. The Torah realizes that sex can be misused, and become a destructive force.

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• Num. 25:1 -2 And Yisrael dwelt in Shittim, and the people began to whore with the daughters of Moab, and they
invited the people to the slaughterings of their mighty ones, and the people ate and bowed down to their mighty
ones.

Tzitzit serve as a reminder of the Torah and the accountability of mankind for his behavior, both good and evil. They keep
us from being misled by the world’s temptations and help cultivate the habit of observing the mitzvot. Tzitzit are an insig-
nia that we wear, as Yisrael, that proclaims our citizenship in YHWH’s Kingdom and reminds us that we are His subjects.
We are separated unto Elohim and separate from the ways of the nations.

• Lev 20:26 ‘And you shall be set-apart to Me, for I ‫ יהוה‬am set-apart, and have separated you from the peoples to
be Mine.

Tzitzit are fringes or tassels hanging from the corners of a garment such as a tallit katan or a tallit gadol (prayer
shawl).They are made of eight45 strings (four strings doubled/seven white46 and one blue) and attached through a small
hole near the corner of the garment, and contain five double knots and four groups of windings (seven, eight, eleven, and
thirteen).One of the strings is blue (techelet) and is longer than the others.

• Num 15:38 “And ‫ יהוה‬spoke to Mosheh, saying, Speak to the children of Yisrael, and you shall say to them to
make tzitziyot47 on the corners of their garments throughout their generations, and to put a blue (techelet) cord
(pethil48)in the tzitzit of the corners. And it shall be to you for a tzitzit49, and you shall see it50, and shall remem-

45
Eight represents the covenantal relationship between Yisrael and YHWH through observance of the Torah.
46
Seven means completion or a whole relationship
47
Number of loose strings-the anaf.
48
Twisted string, winding, or one string wound around the rest, two threads twisted together, joined or bent around each other. See
Genesis 38:18 in the account of Tamar and Judah.
49
A tassel; to peer or glance at-See Song of Songs 2:9. Also, to press outward, sprout, shoot or blossom, and a shock of hair-See
Numbers 17:23, 1 Kings 6:18, Ezekiel 8:3. It also appears as the golden headband worn on the turban of the High Priest, the band was
tied with a cord of blue thread (techelet) to the turban-Ex.28:36-37.
50
This cannot refer to the fringe as the word fringe is feminine and this word “it” is masculine. It must refer to both the fringe and the
techelet thread as a single entity.

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ber51 all the commands of ‫ יהוה‬and shall do them, and not search after52 your own heart and your own eyes after
which you went whoring53…”
• Deut. 22:11-12 “Do not put on a garment of different kinds (shaatnez), of wool and linen together. Make tassels
(gedillim54) on the four corners of the garment with which you cover yourself.”

In Biblical times, many garments had four corners. Most clothing consisted of a simple rectangle shawl, cape, or tunic.
The standard garment consisted of the chiton and himation, which were simple rectangles of cloth draped around the
body. Since these were four cornered garments they required tzitzit on the corners.55

Since we do not wear four cornered garments in modern times,56 a special garment called a tallit katan is worn to fulfill
the mitzvah of tzitzit. Sometimes it is called an Arba Kanoth-or four corners .The Yiddish word is a Lahbideckel, or body
cover. The tallit katan is a simple rectangle piece of cloth, with a hole for the neck. It is usually worn under the shirt and
over the undershirt. The tallit katan is worn all day long, and some people even wear it while sleeping. Most keep the
tzitzit exposed in order that they may see them and be reminded of the Torah during the day. It is the first mitzvah that is
taught to a child and they usually wear them over their third birthday.

The tallit Gadol is also called a prayer shawl. They are usually worn in the Morning Prayer services. A young man wears
a tallit after his bar mitzvah at the age of thirteen. The tallit should be large enough to drape over one’s shoulders, with
two corners in the front and two corners in the back. A good tallit will be around four feet by six feet. It is preferably
made of white wool, and is closer to the Biblical garment on the Torah usage of the word. The tallit is also worn on Shab-
bat and Feast days.

51
The Hebrew word-zachor. It does not mean remember, but rather “to bring something into awareness or consciousness, to bring to
mind.” A better word in English word be “to recall”.
52
The Hebrew word-la’tur. It means to evaluate reasoning based on subjective feelings and sight, and to look for ways to live a mean-
ingful life.
53
The Hebrew word-liznot. It means to prostitute oneself or violate one’s unfaithfulness to Elohim. It means being led astray from
Elohim.
54
Tzitzit are only worn on a four cornered or rectangular garment. Gedil means loose hair or strings bound together to form a tassel or
braid, or rope. It refers to a minimum of two doubled strings. The word gedilim is plural and must refer to a double tassel in each cor-
ner. Gedil (singular) refers to two, and gedilim (plural) is four.
55
Four corners are symbolic of every direction or region of the human personality.
56
If one is not wearing a four cornered garment, he is not obligated to wear tzitzit.

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In the ancient Middle East the hem of the robe was an indication of the status or the authority of a person. In Akkadian, to
“cut off one’s hem of the garment” means to remove one’s status57, so the husband divorces his wife by cutting off the
hem of his wife’s robe.

Tassels or fringes were an extension of the hem. The Torah calls a hem a “wing” (kanaf), rather than corner. The tassel
that sprouts from the hem serves as an identification tag of the importance of an individual. The seal and cord (pehtil)
were commonly used in legal transactions just a person’s signature is used today. The seal was a clay cylinder with dis-
tinct markings and was rolled over the soft clay document as a signature. It was hollow and suspended around the owner’s
neck by a cord. The cord indicated the status of the bearer.

A color-dyed cord further indicated the status of the owner. The color techelet was made from murex trunculus snail by a
process that required over one thousand snails to produce less than two grams of dye. The distinctive color was associated
with wealth and royalty58. These dyes were reserved for royalty and colored the robes of the kings and princes of Media,
Babylon, Egypt, Greece, and Rome. The Romans forbid anyone from wearing this color except the Emperor .The Talmud
mentions the danger to the Jews caught wearing or exporting techelet under the Roman rule. Also, the impoverished Jews
could no longer afford to purchase techelet. Wool that was colored with this dye was worth up to twenty times its weight
in pure gold. Thus, the sages ruled that the Torah requirement to wear techelet thread on tzitzit did not disqualify the ful-
fillment of the mitzvah. There was also a ban on counterfeiting the techelet color from the indigo plant (kela ilan). There-
fore since about the seventh century C.E. the traditional Jewish tzitzit have not included the techelet thread.

However, the authentic techelet from the murex trunculus snail is once again being manufactured in Yisrael and has been
sanctioned by the rabbis. After twelve centuries, Yisrael is once again wearing the blue thread of techelet on their tzitzit
according to the Torah mitzvah.

When we integrate all the symbolic meaning of the tzitzit we have the following statement:

• “While YHWH wishes us fully (seven) express (fringe) all aspects (four corners) of the human personality, such
expression must be limited by the spiritual dimension (bound by the eighth blue string).Such limitations which are
expressed by the restrictions in the Torah (bound upper third), are actually the basis for a greater degree of hu-
man freedom integrated into daily life (the freely hanging lower two thirds).The sight of tzitzit (to look upon)
warns against moral subjectivity and unrestrained expressions (do not follow after your heart and eyes), but

57
See 1 Samuel 24:20
58
See Esther 8:15

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brings to mind the binding nature of the mitzvot(obey My Torah) and the goal of a distinctive relationship with
YHWH (techelet).

The tzitzit help stir up our hidden memories of the endless world, the World of Light. It is a memory hidden behind the
curtain by the adversary and the ego. Ego prevents from seeing who we really are and the true purpose of life. Tzitzit serve
to help resist the tricks and snares of the adversary and pursue the path of life, the Torah. The energy these “tools” provide
motivates and pushes us to achieve greater spiritual heights.

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Why the Hassle over Tassels?


One of the areas of Torah which a lot of groups reject today is the subject of wearing "fringes" or "tassels" at-
tached to a four cornered garment. Even today only the Orthodox attempt to follow this Torah mitzvah, today
and most of them disregard the mitzvah about the "blue thread” in the fringes. Many Sacred Name groups and
Messianics show contempt for this Torah mitzvah as ritualism and worthless and claim it has been abolished by
the Renewed Covenant. Is this true? The Word of Elohim says:

• "Again, YHWH spoke to Moshe, saying, 'Speak to the children of Yisrael: Tell them to make tassels on
the corners of their garments throughout their generations, and to put a blue thread in the tassels of the
corners. And you shall have the tassel, that you may look upon it and remember all the mitzvot of
YHWH to do them, and that you may not follow the harlotry to which your own heart and your own eyes
are inclined, and that you may remember and do ALL My mitzvot, and be HOLY for your Elohim. I am
YHWH your Elohim, who brought you out of the land of Egypt, to be your Elohim: I am YHWH your
Elohim" (Numbers 15:37-41).

What about this mitzvah? Is it a relic of an old ritual which no longer has any true significance and need not be
observed? But is this true? The UONYC believes strongly that we are descended from the "lost ten tribes of
Yisrael," and have impressive evidence to back up that claim. Although our ancestors went into captivity mil-
lennia ago, and adopted pagan customs, religious ideas, and holidays, does this mean we have no need to repent,
and return to the Torah commands of our fathers?

Renewed Covenant Witness

Yahshua HaMoshiach, was a Yehudite, and lived a sinless life. He set us the example of how we ought to live.
Yochanan tells us: "He who says he abides in Him ought himself to walk just as He walked" (I John 2:6).
Kepha adds that Messiah left "us an example, that you should follow His steps" (I Pet.2:21). Did Yahshua the
Messiah, our template for living a holy life wear "fringes" on the corners of His garments? Let us find the an-
swer:

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• "And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the
hem of His garment. For she said to herself, 'If only I may touch His garment, I shall be made well.'
But Yahshua turned around, and when He saw her He said, 'Be of good cheer, daughter; your faith has
made you well.' And the woman was made well from that hour" (Matt.9:21-22).

The Jewish New Testament, by Dr. David Stern explains what the "hem" of Yahshua' garment was.

• "A woman who had had a hemorrhage for twelve years approached him from behind and touched the
tzitzit on his robe. For she said to herself, 'If I can only touch his robe, I will be healed.' Yahshua
turned, saw her, and said, 'Courage, daughter! Your trust has healed you."

The Book of Mark records the same event, but adds some features to the account:

• ". . . a large crowd followed, pressing all around him. Among them was a woman who had had a hem-
orrhage for twelve years and had suffered a great deal under many physicians. She had spent her life
savings; yet instead of improving, she had grown worse. She had heard about Yahshua, so she came up
behind him in the crowd and touched his robe; for she said, 'If I touch even his clothes, I will be healed.'
Instantly the hemorrhaging stopped, and she felt in her body that she had been healed from the disease.
At the same time, Yahshua, aware that power had gone out from him, turned around in the crowd and
asked, 'Who touched my clothes?' His talmidim [disciples] responded, 'You see the people pressing in
on you; and still you asked, "Who touched me?"' But he kept looking around to see who had done it.
The woman, frightened, and trembling, because she knew what had happened to her, came and fell down
in front of him and told him the whole truth. 'Daughter,' he said to her, 'your trust has healed you. Go in
peace, and be healed of your disease'" (Mark 5:24-34, JNT).

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The Jewish New Testament Commentary explains:

• "A woman who had . . . a hemorrhage approached him from behind and . . . touched his tzitzit. She
was in a state of ritual impurity because of her hemorrhage. She touched the holiest part of Yahshua's
garment. No wonder she approached from behind -- she was afraid; this is also why she hesitated to an-
swer Yahshua's question,’ Who touched my clothes?' (Mark 5:29-33). For normally the impure defiles
the pure (see Haggai 2:11-13; also the Talmud, Toharot). But in this case, the opposite happened: the
purity of Yahshua the Messiah and of his tzitziyot ["tassels," or "fringes"] remained uncompromised,
while instead the cause of the woman's impurity was instantly removed. In the following incident, the
raising of the dead girl, this principle is exemplified even more strongly, since Yahshua himself initiates
contact with what is regarded in Judaism as the primary source of all impurity, a dead body (v.25) . . ."
(comment on Matthew 9:20).

What are these "tzitziyot" on the garments? David Stern, the author of the Jewish New Testament, explains:

• "Tzitzit (plural tzitziyot). Observant Jewish men in Yahshua's time and today have worn fringes on the
corners of their garments, in obedience to Numbers 15:37-41, the third of the three Torah passages re-
cited in the Sh'ma portion of the synagogue service. These fringes are made in a special way and have a
unique appearance. Their purpose is to remind Elohim's people to obey his mitzvot. Since they are not
merely decorations, the usual renders of Greek kraspedon -- 'hem,' 'fringe,' 'border,' 'tassel' -- are re-
placed here by 'tzitzit.' Today Jewish men wear tzitziyot on a tallit gadol ('large tallit'), which is not an
article of clothing but a ritual cloth donned primarily for synagogue worship, or on a tallit katan ('little
tallit'), which is an undergarment especially designed with corners for the tzitziyot. But Yahshua wore
his on his robe, a heavy blanket-like over-garment similar to that worn by Bedouins today."

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These "tassels" were commanded by Elohim in the Torah to be worn by His people, to remind them to keep His
mitzvot. They are in full view, and therefore would be a constant reminder of Elohim's Torah. Even today you
can sometimes see the tassels hanging out over the belts of Yehudites who wear a four-cornered undershirt, and
pull the tassels to the outside of the garment. These tassels are tied into knots, as a reminder of all 613 of the
Torahs of Moshe (of which there are 248 prohibitions or negative commands, and 365 affirmations or positive
commands). The numerical value of the letters of the word tzitzit is 600; there are eight threads in each
"fringe," and five knots; add these all up and you get 613, the number of Elohim's mitzvot.

Thread of Blue

Each tzitzit was to have a blue thread (techelet) running through it. During the Biblical period, blue was prob-
ably the most expensive color to produce. It was generally reserved for kings and the very wealthy. Historical-
ly, the only source for the blue was a small gland in the murex snail. It took some 12,000 snails to fill up a
thimble of blue dye. In 200 B.C.E., one pound of cloth dyed blue cost the whopping sum of $36,000 in terms of
today's American dollar. By 300 C.E., the cost had soared to $96,000. This indicates that Lydiyah, mentioned
in Acts as being a seller of purple, was a very wealthy lady (Acts 16:14).

Why was each tassel inclusive of a thread of blue (techelet)? Of the primary colors, "red" represents man
(Adam's name was actually "red," for the red clay from which he was made). "Blue" is the color representative
of the heavens, and of Elohim. "Purple," the combination of "red" and "blue," is the color of the Messiah,
Yahshua, and the coming King. As Elohim who became a man, He combined the two colors, forming His own
color, "purple."

Therefore, for each person to have blue in his tassels was symbolic of having something of the Divine -- a
connection with Elohim. This served to remind each person not only of Elohim's mitzvot, but of their direct
connection to Elohim, as He said: "I am YHWH your Elohim who brought you out of the land of Egypt, to be
your Elohim. I am the YHWH your Elohim" (Num.15:41).

Such an expensive thread of blue would probably have been passed down from generation to generation, from
father to son as one of his precious legacies.

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Symbol of the King

The fringes, in a garment, were symbolical of his authority. We find an interesting story in the I Shemuel,
where David sneaks up on King Shaul in a cave at En Gedi, and cuts off his tassels.

• "Now it happened, when Shaul had returned from following the Philistines that it was told him, saying,
'Take note! David is in the Wilderness of En Gedi.' Then Shaul took three thousand chosen men from
all Israel, and went to seek David and his men on the Rocks of the Wild Goats. So he came to the sheep-
folds by the road, where there was a cave; and Shaul went in to attend to his needs, (David and his men
were staying in the recesses of the cave.) Then the men of David said to him, 'This is the day of which
YHWH said to you, "Behold, I will deliver your enemy into your hand, that you may do to him as it
seems good to you."' And David arose and secretly cut off a corner of Shaul's robe. Now it happened
afterward that David's heart troubled him because he had cut Shaul's robe. And he said, 'YHWH forbid
that I should do this thing to my master, YHWH's anointed, to stretch out my hand against him, seeing
he is the anointed of YHWH.' So David restrained his servants with these words, and did not allow
them to rise against Shaul" (I Samuel 24:1-7).

David's heart smote him because he knew that to cut off a king's tassels was stealing his authority, emasculat-
ing his spiritual connection with Elohim, depriving him of his nobility. At En Gedi, David had literally taken
Shaul's "authority" and at that point he could probably have seized the throne over Yisrael. But David chose not
to do it, but to leave the timing in Elohim's hands. After David prostrated himself before Shaul, showing him
the tassel he had cut off his robe, Shaul was impressed with his charity and having his own life spared.

• "You are more righteous than I; for you have rewarded me with good, whereas I have rewarded you
with evil. And you have shown this day how you have dealt well with me; for when YHWH delivered me
into your hand, you did not kill me. For if a man finds his enemy, will he let him get away safely?
Therefore may YHWH reward you with good for what you have done to me this day. And now I know
indeed that you shall surely be king, and that the kingdom of Yisrael shall be established in your hand"

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(I Samuel 24:17-20).

Another example of the "power" represented by a man's tassels is illustrated by the Book of Ruth. In chapter
three she goes to Boaz, her near kinsman, in the middle of the night, at the threshing floor, and lays down near
him, sleeping at his feet. He awoke with a start, and asked, "Who are you?" Ruth replied:

• "I am Ruth thine handmaid: spread therefore thy skirt [Hebrew, "corner of thy garment"] over thine
handmaid; for thou art a near kinsman" (Ruth 3:9).

The Hebrew word translated "skirt" here is kanaph and means "an edge or extremity," "of a garment or bed-
clothing." Thus this passage, obscured by English translations, refers to the fringes -- the tzitzit of Boaz's robe -
- being cast over Ruth, symbolizing his taking her under his "authority," as in becoming her husband.

When the woman with the hemorrhage of blood therefore touched the "tassels" of Yahshua' garment, she was
touching the symbol of His power and authority. He noticed it when "power" went out of Him. She was healed
by this power, activated by her trust.

Wrong Use of Tzitziyot

The fringes were commanded by Elohim to be worn by Yisrael, to remind them of their connection to Him and
of all of His mitzvot. However, by the time of the Second Temple period some of the Yehudim had perverted
them into signs of social status and piety. The wealthier and holier you were, the longer your tassels. During
the time of Yahshua, the tassels of some of the Pharisees were so long that they dragged on the ground.

Yahshua rebuked this display of vanity, saying,

• "They tie heavy loads onto people's shoulders but won't lift a finger to help carry them. Everything they
do is done to be seen by others; for they make their tefillin broad and their tzitziyot long, they love the
place of honor at banquets and the best seats in the synagogue... (Matt.23:4-7, JNT).

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This passage in Matthew, therefore, should teach us that it is not wrong to wear "tassels" or "fringes" in our
garments as commanded in the Torah. However, we should not exaggerate them, making them "long," to draw
attention to our supposed "holiness."

The lesson for us is that it is important, in Elohim's sight, that we perform Elohim's mitzvot and to keep His
Torah -- including the wearing of prayer shawls (tallitot) at the appropriate times, and the tzitziyot -- and to do
so from sincerity of heart, in humility and loving obedience to Elohim. We should follow the example of the
Messiah by "walking in His steps" (I Pet.2:21). We should not be overly concerned with outward "appearanc-
es” or wear "tassels" to impress others with our righteousness.

• "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will RE-
JECT YOU from being priest for Me; because you have FORGOTTEN THE TORAH OF YOUR
ELOHIM, I also will forget your children"(Hosea 4:6).

• "'And now, O priests, this mitzvah is for you. If you will not hear, and if you will not take it to heart, to
give glory to My name,' says YHWH of hosts, I will send a CURSE upon you, and I will curse your bless-
ings. Yes, I have cursed them already, because you do not take it to heart. Behold, I will rebuke your
descendants, and spread refuse on your faces, the refuse of your solemn feasts . . . .'For the lips of a
priest should keep knowledge, and people should seek the TORAH at his mouth; for he is the messenger
of YHWH of hosts. But you have departed from the way; you have caused MANY to STUMBLE AT THE
TORAH. You have CORRUPTED THE COVENANT of Levi,' says YHWH of hosts. Therefore, I also
have made you contemptible and base before all the people. Because you have not kept My ways, but
have SHOWN PARTIALITY IN THE TORAH" (Malachi 2:1-9, NKJV).

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YHWH’s Tallit
Speak to the children (b’nai) of Yisrael, and you shall say to them to make tzitziot on the corners (kanaf) of their
garments throughout their generations, and to put a blue (techelet) cord (patiyl) in the tzitzit of the corners."
Bemidbar (Numbers) 15:38

Make tassels (gedalim) on the FOUR CORNERS (kanaf) of the garment with which you cover yourself." Devarim
(Deut.) 22:12

Covering Yourself (YHWH) with light as with a garment…" Tehillim (Psalm) 104:2a

This article is not intended to be an in-depth article on the tallit (prayer shawl) and the halakah concerning it. With
YHWH’s help, I pray it will be a fresh revelation of how it relates to the two houses of Yisrael and the prophetic regather-
ing from the nations to which they have scattered.

Our sages teach that from Daniel 7:9 and Tehillim 104:2 that YHWH wears a tallit. In the Talmud in Rosh Hashanah
17b it says, Rabbi Yochanan said:

• “If it were not written it would be impossible to say. But we are taught that [YHWH] wrapped Himself [in a tallit]
like a prayer leader and showed Moses the order of prayer...”

• Dan 7:9 “I was looking until thrones were set up, and the Ancient of Days (Atik Yomin) was seated. His garment
was white as snow, and the hair of His head was like clean wool, His throne was flames of fire, its wheels burning
fire.

• Psa 104:2 Covering Yourself with light as with a garment, Stretching out the heavens like a curtain,

By teaching this truth from Tehillim 104:2, they (the sages) are revealing to us a deep truth concerning YHWH’s relation-
ship to Yisrael. Let us look at another Scripture that clarifies this truth of YHWH’s tallit.

• Yechezqel 1:1-14: We need to look at two words in verse 4: BRIGHTNESS #5051 NOGAH and GLOWING
METAL #2830 CHASHMAL. Note that this was a vision of YHWH and His throne in heaven .The first thing the
prophet sees is a “a great cloud with fire (eish) flashing itself". The sages teach that this represents the forces of
evil that YHWH allows to exist to bring about His will on the earth. The prophet Yechezqel had to first break
through these forces to see the throne of YAH!

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The next thing the prophet sees in this vision is a "brightness" or a "glowing light", nogah in Hebrew. The sages say this
alludes to the element of YHWH’s providence that sustains evil. It is a glimmering light like an afterglow after the sun has
set. Some call this the klipat nogah, or glowing husks.

Yechezqel sees the "glowing metal" or the "likes of bronze", chashmal in Hebrew. This word is literally untranslatable
into English. Chashmal means ‘electrum, brilliant WHITENESS with colors of fire, spectrum of colors; red, yellow, blue,
etc." This represents the barrier that stands between good and evil, or a type of "force field’ in modern terms. In Revela-
tion it is called a "rainbow".

The last thing that the prophet sees is the four living creatures before YHWH’s throne, the Chayot. The sages call them
the tzitzit of YHWH’s tallit, but more on the number four later in the teaching.

How can Elohim wear a physical tallit? The Torah teaches that YHWH has no shape or form. He is in no way physical
and nothing physical can apply to Him. We know in Scriptural interpretation that we are dealing with the idea of anthro-
pomorphism here concerning YHWH and Him wearing a tallit. It is allegorical and is used to express the profound rela-
tionship between YHWH and His creation.

The function of clothing is to create a barrier against passion and evil. A garment therefore functions as a protection from
evil (remember the command of tzitzit was so our eyes would not look upon things and lust after them). A garment also
functions to protect us from the elements-to keep us warm and dry, etc. So, we can say that YHWH’s tallit is the element
of His providence that protects us from evil. Therefore the sages teach us that YHWH’s garment protects us and is equal
to the chashmal (brilliant light) around YHWH (it stood between Him and the forces of evil and the nogah). Also, the
gematria or numerical value of CHASHMAL (378) is equal to the gematria of MALBUSH or garment (378).

The Tallit is equal to the Torah

The Torah contains 248 positive commandments and 365 negative commandments for a total of 613 commandments. The
commandments of Torah serve to protect us from sin and evil or a barrier between us and evil. The gematria59 of tzitzit is
600. When we add the five knots and eight strings we have 13. Then we add 600+ 13 and we arrive at 613! By using the
Gematria method of interpretation we conclude that the tzitzit is equal to the Torah. This is why the sages say," He who
keeps the commandments grabs the Divine presence.”

59
Hebrew numbers are written by using the Hebrew letters, thus each word has a numerical value.

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This is the meaning of Tzitzit...” Zohar 1:23b.They also teach that, "The command of tzitzit is equal to all the command-
ments." The command of the tzitzit then alludes to YHWH’s tallit, which in turn, represents the whole Torah that stands
as a barrier against sin and evil, or the chashmal in Hebrew.

There is a Midrash that tells us the first time YHWH appeared wearing His tallit was to Moshe, when He gave him the
commandment concerning the calendar. When He started teaching Moshe the calendar, He showed Moshe His tallit that
alludes to them all (the commands). Mishle (Proverbs) 6:23 says, "A commandment is a LAMP, and the Torah is
LIGHT." We can therefore see that YHWH wraps Himself in the Torah (light or chashmal) as a garment. You should now
begin to understand the meaning behind all the priesthood garments YHWH gave to Yisrael in Shemot. They are the ar-
mor (protection) that YHWH gave His priests against sin and are equal to the Light He wraps Himself in, which is the
Torah.

We see then that YHWH wears a "tallit" or a garment, and then He in turn gave them to Yisrael to wear in order to protect
them from sin and evil. He told Moshe to make EVERYTHING AFTER THE PATTERN SEEN IN THE HEAVENS.
When we put on the tallit, we are putting on the Torah and the chashmal that Yechezqel saw around YHWH.

The Four Corners (kanaf) and the Living Creatures (Chayot)

Scripture tells us that the tallit is to have four corners on it, so we know it has to be a square or rectangular piece of cloth
(wool or linen) with the tzitzit attached to the four corners (with a cord of blue in them). The tzitzit are to be tied in a
chainlike (gedalim) manner consisting of knots and windings. The pattern is NOT given in the Torah but comes from rab-
binical tradition. There are several ways of tying the tzitzit (Ashkenazi, Sephardic, and Karaite). The important thing is
that they are tied with knots like a "chain" and have a cord or ribbon of blue (techelet) in them. But, the traditional way of
tying them does teach us many truths concerning the Name of YHWH and the Torah. For example the 39 windings teach
us "YHWH Echad" through the gematria of YHWH=26 Echad=13 /26+13=39! The first three groups of windings
(7+8+11=26) give us the gematria of YHWH! The last group of 13 windings is equal to ECHAD. ECHAD is the ALEF –
CHET- DALET. Alef=1 the tallit, the Chet=8 the eight strings (four doubled) and the Dalet=4 alluding to the FOUR
CORNERS of the tallit. The 4 tzitzit have 8 strings or a total of 32.The number 32 is written in Hebrew as LV or
LEV=heart in English.

We now want to examine the final part of Yechezqel"s vision of YHWH and His "Garment" by looking at the four
Chayot, or living creatures. This is where we begin to see the truth of the tallit and the Two House of Yisrael!

In Yechezqel 1:5-28 tells of this vision of the Chayot. Let us look at them in detail.

There were FOUR living creatures

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They had the likeness of man or human shape

FOUR FACES

FOUR WINGS or KANAF (corners)

One face of a MAN (South)

One face of a LION (East) right

One face of an OX (West) left

One face of an EAGLE (North)

Two wings (corners up) and two down (corners down)

As we look at these "creatures’ we can see a picture of the encampment around the TABERNACLE (Dwelling Place) of
YHWH found in Bemidbar 2. Around the tabernacle (or Dwelling Place) or we can say "throne" of YHWH, we have the
following:

Yahudah/Judah the LION on the EAST side of the Tabernacle

Ephraim/Ephraim the OX on the WEST side of the tabernacle

Reuven/Reuben the MAN on the SOUTH side of the tabernacle

Dan the EAGLE on the NORTH side of the tabernacle

So the four CHAYOT standing at the Four Corners of the CHASHMAL or YHWH’s tallit are symbolic of the 12 tribes of
Yisrael encamped around the Tabernacle of YHWH! The four corners of the tallit therefore are representations of the Four
Corners of the encampment of the WHOLE House of Yisrael. When we put on the tallit we are putting on our identity as
Yisrael and declaring the reuniting of the Two Houses into ONE Nation again (the tallit being ONE garment)! EVERY-
THING ACCORDING TO PATTERN. The Chayot had the appearance or likeness of MEN. This is Yisrael.

Not only this, but the Chayot are symbolic of Yahshua the Moshiach of Yisrael! The FOUR glad-tidings follow this pat-
tern, also: Mattitayahu –the LION or KING, Mark-the OX or Yahshua the SERVANT, Luke-the MAN or Yahshua the
MAN from Natsaret- and Yochanan the EAGLE or Yahshua the SON of YAH! Therefore, when we put on the tallit, we
are clothing ourselves with YAHSHUA!

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It is traditional when we recite the SHEMA that we LIFT UP TWO corners (or wings) of the tallit to cover our eyes or
face, and let the other corners (wings) hang down. After we finish saying "ECHAD-ONE" we drop the corners to SEE the
13 attributes found in Shemot 3:46 and Mikah 7:18-20(the last winding is 13 the value of ECHAD) of YHWH in a fresh
revelation! We can only declare as the Chayot-"Kadosh, kadosh, kadosh"! You need to read Revelation 4:6-11 and you
will see the Chayot there representing ALL Yisrael saying the very same thing around the throne of YHWH.

The four corners also represent the four corners of the earth from which YHWH will gather ALL the House of Yisrael –
Yeshayahu 11:12;Yermiyahu 49:36.The word for the four corners in these verses is KANAF or WING, the very same
word used for the CORNERS OF THE GARMENT/TALLIT! So, the tallit is a declaration to the world that YHWH will
fulfill His Word to Yisrael and gather them from the FOUR CORNERS where they were scattered! When we put on the
tallit we are declaring we believe in Yechezqel 37!

We also can see that the tallit is a symbol of the Tabernacle (Mishkan) with the Tribes of Yisrael on the Four Corners!

The Tallit and Acts Chapter 10 (the vision of Kepha)

To end this teaching, I want to look quickly at the vision of Kepha in Acts 10 concerning the so-called Gentiles coming
into the congregations of Yisrael. First, you must understand that this vision has NOTHING to do with Kashrut or clean
foods. It is a symbolic vision concerning MEN (see verses 34-35) being accepted by YHWH. With that understanding let
us look at a few words.

• Acts 10:11- the word SHEET #3607 –othone in Greek meaning "a sail, CLOTH, a LINEN CLOTH.

And "being BOUND [#1210 –deo meaning "to bind, knitted, or WIND, to TIE"] at the FOUR CORNERS...” I am con-
vinced that what Kepha saw in this vision is a tallit being lowered down to the earth by its tzitzit on the corners. The tzitzit
represent the bond between YHWH and man (the Torah), and hang down from YHWH’s tallit. The tzitzit have 5 knots
that are symbolic of the Torah. These knots bind the tzitzit to the tallit, just as Torah binds man to YHWH. The eight
strings are symbolic of "new beginnings" and can also be symbolic of the covenant of circumcision which is done on the
eighth day! So, the eight strings bind us to YHWH through the covenant of Brit Milah. The four corners here represent the
Four Corners of the EARTH and ALL the HOUSE of YISRAEL!

What do we have? We have a tallit being lowered from heaven by the tzitzit filled with common and unclean animals. We
are told there were ALL KINDS of creatures in then tallit (the tabernacle). These represent the ones in the "nations" or the
goyim, whom the Yahudim thought to be common [#2839/4862 profane, ceremonial unclean, defiled, unholy] and unclean
[#169 impure, demonic, foul, unclean or not cleansed]. What then is YHWH saying to Kepha in this vision?

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YHWH is telling Kepha that the common and unclean animals represent the Ephraimites (the House of Yisrael or the ten
lost tribes). They are in the "House of YHWH" or the Tabernacle. YHWH is about to cleanse them through believe in
Moshiach Yahshua and they will be bound to him by the covenant of Avraham (circumcision), Moshe (Torah), and the
Renewed Covenant through the blood of Yahshua, that will cleanse the "common" and "unclean" GOYIM [Ephraimites].
It is a NEW BEGINNING- He is beginning to GATHER THE 12 TRIBES OF YISRAEL FROM THE FOUR CORNERS
OF THE EARTH AND BRING THEM INTO ONE NATION THROUGH YAHSHUA THE MESSIAH OF KOL
YISRAEL! Otherwise-Yechezqel 37 is beginning to be fulfilled!

Kepha then exclaims in verse 35," but in EVERY NATION, he who fears YHWH (a Hebrew idiom for he who loves
YHWH and obeys Him), and works righteousness (meaning Torah observance) is accepted by Him." You see Cornelius
was not just a "Gentile". He is called a DEVOUT [#2152 pious, from #2095 and #4576 to do right or well, and reverent,
worship, devout] man who gave ALMS [#1654 in Greek meaning TZEDAQAH or righteousness in English. To the He-
brew mind it means Torah observance!] I believe that Cornelius was an Ephraimite! YHWH was opening the door of His
House (the Mikrah of Yisrael) for him to reenter! Yisrael was coming home!

SUMMARY

A NEW BEGINNING-the eight strings of the tzitzit! A return to Torah –the 5 knots! A return to Shabbat-the 7 windings!
The 13 windings –THE WHOLE HOUSE OF YISRAEL (Mannashah and Ephraim together as Yosef). All this held to-
gether by the BLUE SHAMASH (SERVANT) YAHSHUA THE MESSIAH! And all Yisrael gathered from the four cor-
ners (the KANAF). The tzitzit equal 600 in gematria. If we add the 13 Principals of Faith or the 13 Attributes of YHWH,
we have 613. When we put on the tallit –we put on Torah! We also are reminded of YHWH’s Name and His ONENESS.
So, we are placing His Name upon us as Yisrael every time we put on a tallit. We remember also that Yisrael is ONE-
Echad in the Master Yahshua’s (the Servant) hand! And, as the sages have taught, when we grab the tzitzit-we are grab-
bing the presence of YHWH.

• Thus said YHWH of hosts, "In those days [the latter-days] TEN [representing the 10 lost tribes] men from
ALL LANGUAGES of the NATIONS take hold, yea, they shall take hold of the edge (KANAF) of the garment
[tallit] of a man, a Yehudite, saying, "Let us go with you, for we have heard that YHWH (Elohim) is with
you." Zekaryah 8:23

Here YHWH has Zekaryah prophesy that the 10 Lost Tribes (Ephraim) from the nations will take hold of the tzitzit of a
Yahudim (Yahshua) or YHWH’s tallit and return to their heritage of worship as Yisrael.

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A Tallit of LIGHT

"Bless YHWH, O my being! O YHWH my Elohim, You have been very great: You have put on excellency and splendor,
Covering Yourself with LIGHT as with a garment." Tehillim 104:1-2

“And He who sat there was like jasper and a ruby stone in appearance. And there was a rainbow around the throne, like
an emerald in appearance." Revelation 4:3

Rabbi Zalman Schachter designed the beautiful B’NAI OR TALLIT (Children of Light) back in the 1960’s. He was
known as the B’nai Or Rebbe. There is a Midrash that says, "How did Elohim create the world? He wrapped Himself in a
robe of LIGHT and it began to shine." Rebbe Schachter obtained the design from the RAINBOW colors (the seven col-
ors). The design also has black lines of various widths separating the different colors. It is based upon the Primal Light of
Creation. If you look at white light through a spectrum there are rainbow (keshet) colors and black lines. The rabbi saw
the black lines as keli or "a vessel of creation" to contain the colors.

As this tallit is placed over the head by the man davening, the atarah (the embroidered strip) on the tallit becomes a
crown (keter) of white. This is symbolic of the pure white light of Wisdom (Chokmah) and Understanding (Binah) flow-
ing into the Head from the heavens. This is the ein sof of YHWH.

The next color is the purple. This is symbolic of the ultra-violet light coming out of the darkness of Bereshith. The lav-
ender represents the first light that becomes visible to the human eye. This is Day One of creation.

The techelet blue is next color on the tallit. This is symbolic of the Second Day of creation when the waters above were
separated from the waters below. This is also a symbol of the halakah of Torah as a container. It does not need black
stripes to contain it as it is a vessel by itself.

Green is symbolic the vegetation created on the Third Day of creation. Elohim uttered the word –TOV (good) twice on
that day so it has two stripes of green. It also has a white light of creation coming down the middle of it, separating the
two stripes of green.

On the Fourth Day the sun, moon, and stars were created, so they are represented on the tallit by the yellow stripe. Like-
wise on the Fifth Day the egg laying fish, reptiles, birds, and insects were created so the rabbi designed an orange stripe
for the yolk of an egg. The yellow and orange are placed close together with a white stripe separating them. These can
also be symbols for Aharon and Moshe. Aharon does the form of the ritual and then channels the blessings to the people
of Yisrael. Moshe gives the Torah, but received the revelation. This indicates an active and passive principle at work- a
perfect balance.

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The red strip follows and represents the EGO. This needs a strong thick black line to contain it and keep it in check.
Mammals, or animals with placentas, were created on the Sixth Day of creation. The red can also represent the blood of
life since the life is in the blood according to the Torah.

The last color is the brown. It represents the earth. All things must die and return to the dust of the earth. Adam was cre-
ated from the earth and was the last of Elohim’s creation. His name –Adam, comes from Adamah, or earth.

Thus, Rabbi Zalman created the B’NAI OR TALLIT.

The navi (prophet) Yechezqel said:

• "As the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness around it.
This is the appearance of the likeness of the esteem of YHWH." Yechezqel 1:28.

When we wear the Bnai Or tallit, we are clothing ourselves in the esteem of YHWH. We recite in the Torah service;
"May Your priests (cohenim) be clothed in Your righteousness."

There is also a traditional esoteric teaching that the rainbow took off her garment and gave it to Moshe on Mt.Sinai. It is
representative of the Shoeshine, or the feminine aspects of Elohim.

It is also called "Yosef’s Coat of many colors". What I find interesting is that if white light is put through a prism it
comes out TEN different colors. Is it possible that the "Coat" that Yosef was given had all ten colors on it? Could it have
represented a prophetic message about the Two Houses? Since it was "Yosef’s Coat" and the Stick of Yosef is in the hand
of Ephraim, could it have represented the Ten Northern Tribes of which Yosef would later be a representative?

Another interesting study is the root of the name YOSEF is TOSEF or "will do again". This explains the TRUTH of the
Two Houses that Yosef (Ephraim) will AGAIN RETURN TO YHWH AND HIS TORAH IN THE LAST DAYS AS
SYMBOLIZED BY THE YOSEF’S COAT!

• “And I saw another strong messenger coming down from the heaven, robed in a cloud, and a rainbow on his
head, and his face was like the sun, and his feet (legs) like columns of fire." Revelation 10:1

Reb Zalman's B'nai Or Tallit

Over the years, I have met many Jews who bought a B'nai Or tallit simply because it is beautiful, without realizing that
there is a 'legend in the making" behind this robe of rainbow light. The story begins many years ago, when Reb Zalman
was meditating on the Midrash: "How did Elohim create the world? He wrapped Himself in a robe of light, and it began to

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shine.' Suddenly Reb Zalman had a beautiful inspiration, almost a vision, of a prayer shawl woven in vibrant rainbow col-
ors. It was radical - and it was beautiful!

Reb Zalman's very first colored tallit was made in the 1950's from an Anderson clan tartan. It was very nice, but he still
preferred stripes, not only because this is traditional, but also because he somehow sensed that it should have bands of
color, like a spectrum. (Reb Zalman later presented this plaid tallit to a Scottish convert named Anderson.) Other experi-
ments included embroidering colors on a regular tallit, or appliquéd stripes, and with each new design the rainbow vision
became clearer.

Around 1961 or so, the present design was ready for the weavers. But in those days, tallit makers were all very orthodox
people who were not about to participate in this "crazy idea." Reb Zalman trekked from one Brooklyn manufacturer to
another, but was flatly refused. 'What is this you want? A Purim tallit?" one pious old Hasid asked at the Munkatcher tallit
factory. "Is this some kind of new sect or something?'

But design Reb Zalman envisioned was far from being a 'clown tallit.' Each of the colors, as well as the width and ar-
rangement of the stripes themselves, was based on the seven lower Sephirot of the Kabbalistic Tree diagram. In 1983 Reb
Zalman explained it to me this way:

Gershom: So, you had in mind that the 'robe of light' mentioned in the Midrash, that Elohim wraps Himself in to create
the world, is the spectrum, that it is literally the Primal Light?

Zalman: Right. And the "spectrum itself has black lines, too, like you see on a spectroscope. Once I started to see it. I
asked myself the question, which ones should have black lines? I saw the black lines as a keli, a 'vessel of creation.' So
which of the Sephirot need to be contained? Certainly not Gevurah and Malchut, because they themselves ARE vessels.
On the other hand, Tiferet and Yesod need strong ego-boundaries. Then there was the question of which stripes should be
wider, and how they should be spaced. So it comes out like this: The atarah (embroidered-strip) of the tallit is Keter, the
Crown, the Source of the White Light, which is into Chochmah-Binah (still white), and then enters Chesed (Loving-
kindness or Grace), which is the wide purple stripe.

Gershom: There are two shades of purple. Why is that?

Zalman: Because it represents Bereshith, 'in the Beginning,' the First Day of Creation. So the deep purple represents ul-
tra-violet, just coming out of darkness. If you have seen 'black light lamps, they have that deep purple color. The lighter
lavender [on either side of the deep purple] already has some light mixed in; the first light becoming visible to the human
eye and the whole stripe is very wide, because the nature of Chesed is broad and sweeping. Which is also why it needs the
black lines to contain it.

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Now the next stripe is techelet-blue, representing Gevurah (strength or rigor.) This stripe represents the Second Day of
Creation, when the 'water above' was separated from the 'water below' and since Gevurah is by nature a container [because
it also represents halachah, or law], it doesn't need the black stripes bordering it.

Following the Creation story, the next stripe is the Third Day. Vegetation was created then, represented by green. Elohim
also said 'It is good,' twice on that day, so there are two green stripes, with the white light of Keter coming through the
middle. Tiferet (as the heart chakra) needs a vessel, so there are also the black lines.

Next comes Netzach, the Fourth Day, when the sun, moon, and stars were created, so they are represented by yellow. The
Fifth Day was when egg-laying animals were made: all the fish, reptiles, birds, and insects. So I represented the sephirah
of Hod with orange, like egg yolks. Notice also that Hod and Yesod are very close together, almost like one stripe, and
that they are mirror images of each other. You can't really separate them. In fact, people confuse which is which, and
there's a lot of disagreement, some systems interpreting them exactly opposite of other systems...

Gershom: I see you've designed them very close together, almost like one stripe, but there is still some white light com-
ing through between them. Like Aaron and Moses. Aaron does the FORM of the ritual and also CHANNELS the bless-
ings. Moses gives LAWS but also RECEIVES revelation. Each has both active and passive elements, like the left and
right brain, but more balanced, more integrated. That's why you can't really separate them, right?

Zalman: Right. Now, the red stripe is Yesod (Foundation), which can also represent Ego, so naturally it needs a very
strong vessel to contain it. And because the placental mammals were created on the Sixth Day, this one is red, for the
blood of life. (Editor's note: Tiferet and Yesod also represent the Higher Self and the lower self, which is why the pattern
of the red stripes exactly reflects the green stripes 'above,' only smaller.)

And last of all, we come to Malchut, the Kingdom, which is Earth, represented by brown, because all things turn brown
and return to the earth when they die. King David is also associated with Malchut, not only because he was a king, but
also because he receives everything and has nothing of his own - not even his life. There's the Midrash that the first Adam
gave 70 years of his life to David, so that David's very life came from Adamah, the earth. Thus the brown color.

So, the pattern kept coming through clearer and clearer, and the quest for a weaver continued outside the Orthodox com-
munity. The very first tallit in the B'nai Or pattern was made from reindeer wool by a woman in New Haven, Connecticut.
This was lovely, but Reb Zalman still was not completely satisfied, because the cloth came out more like a blanket than a
prayer shawl, and it hung rather stiffly. The search went on...

Then while visiting Montreal, Reb Zalman looked in the phone book and found the listing of Karen Bulow, Vetements
Religieux - a Christian vestment company? Would they be willing to do it? After a brief conversation over the phone, Reb

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Zalman ran ecstatically into the street and hailed the first taxicab! Yes, they could make it, but he would have to buy five
of them, because it wasn't worth setting up the loom for only one. 'Of course, yes, I'll gladly take five!' he said with de-
light.

At last the original tallaysim were woven: Reb Zalman got one, Abraham Joshua Heschel got one, Everett Gendler got
one, Arthur Green got one... And the fifth tallit? I don't know. Perhaps it belongs to all of us, because these five tallaysim
opened the door for Jews everywhere to begin personalizing their prayer shawls and expressing their own visions of Jew-
ish spiritual renewal.

A few months later, Reb Zalman was hired as 'religious environmentalist" at a Ramah summer camp. So here was this
Lubavitcher Hasid, combing the Manhattan garment district for colorful remnants, especially scraps with stripes and
bright colors, so that he could teach Jewish kids how to make their own tallaysim! With a rented sewing machine and a
trunk full of cloth under his bunk, he set up his "tallisarium,' the very first grassroots do-it-yourself prayer-shawl making
venture.

Years passed, and those Jews taught other Jews, who taught still others. Reb Zalman never copyrighted his design, so that
eventually it was picked up and produced by a tallit factory in Israel, marketed as the "Joseph's coat' tallit, although some
manufacturers toned down the original psychedelic "neon' colors to more muted tones. Today, multi-colored tallaysim are
commonplace -so much so, that a young man once walked up to the now gray-haired Reb Zalman and asked, 'Where did
you get your rainbow tallit? I also have one. Yours is exactly like mine!"

Reb Zalman smiled lovingly. 'Yes, Baruch Hashem, I also have a rainbow tallit...' he paused, a faraway look in his eyes,
'... we're both wrapped in the Creator's Robe of Light." The vision had come full circle.

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Part 7: Mezuzah

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Mystery of the Mezuzah

Hear, O Yisrael: YHWH our Elohim, YHWH is ONE. And thou shalt love YHWH thy Elohim with all thy
heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be
upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest
in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou
shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt
write them upon the door-posts of thy house, and upon thy gates. And it shall be, when YHWH thy Elohim
shall bring thee into the land which He swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give
thee - great and goodly cities, which thou didst not build, and houses full of all good things, which thou didst
not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not
plant, and thou shalt eat and be satisfied - then beware lest thou forget YHWH, who brought thee forth out of
the land of Egypt, out of the house of bondage. Devarim 6:4-12

The mezuzah60 is far more than a metal box with a scroll with verses written from the Torah inside and at-
tached to your doorpost. Hidden deep within this chukim61 is a key to help us as Yisrael to remember YHWH
the Elohim of Yisrael, our enslavement to Mitzrayim, and the Creator’s plan (Torah) for us to implement and
follow. It is a piece of Higher technology that acts as a homing device for the Yisraelite soul. It has the ability
for those who look upon it and touch it to change. The mezuzah allows us to see what others do not-the reality
of the Divine. It is unfortunate that the significance of this commandment has not been taught or studied as it
should by Nazarene Yisrael. It is not enough to affix one to your door posts, but we should be aware of its sig-

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What is a Mezuzah? In brief, a Mezuzah is two chapters from the Torah written (in Hebrew) on a piece of parchment. The parch-
ment is then rolled into a scroll, wrapped in paper or plastic, usually inserted into a hard-plastic or metal case, and affixed to the door-
post.
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A mitzvah that does not seem to make any sense.

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nificance and importance. That small metal or plastic box has protective qualities and spiritual benefits. It is a
mitzvah that has assisted Yisrael as a nation to endure throughout the ages.

The Ramban in his Sefer Shemot listed five important things one acknowledges by observance of this mitz-
vah:

• YHWH’s creation, YHWH’s omniscient knowledge, His Divine providence, faith in the fundamental
doctrines of the Torah, and the belief that the mercy of YHWH is great to all who do His will and fear
His Name.

The mezuzah is one of the few mitzvot for which the Torah states its recompense. The reward of observing
this mitzvah is long life for oneself and one's children in the land of Yisrael.

• And you shall inscribe them on the doorposts ("mezuzot") of your house and on your gates, so that
your days and the days of your children may be prolonged upon the land which YHWH swore to give
to your fathers for as long as the heavens are above the earth Devarim 11:20-21

According to the writings of the ancient sages of Yisrael, the main purpose of the mezuzah is to protect the
home from evil. To begin to understand this power of the mezuzah, we must first look into, study, and under-
stand the concept and nature of evil itself.

Good, Evil, and Free Will

Evil was created ex nihilo62 (out of nothing) as was the rest of Creation. Elohim did not create the universe
starting from something, but starting with what is not. There was only Ain Sof63. The concept of evil is the
work of the will of Elohim, and therefore is not co-eternal with Elohim (evil has a beginning and will have an
end). Scripture teaches that evil is ordained by Elohim and has its proper purpose in the plan of creation as
nothing can exist unless it is created by Elohim. We must then conclude that evil is actually a form of good (as

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The sages know that everything came forth from Absolute Nothing and Absolute All, which is not subject to the laws
of science but to only its own Will. Both All and Nothing are the same.
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Ain Sof is Infinite or Endless and cannot be comprehended by the finite human mind. No thought can apprehend Him
at all. The Infinite can never be defined. However, His Wisdom can be comprehended by finite forms and words if He
chooses to limit Himself. It is His infinity that allows Him to clothe Himself in finite garments.

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only Elohim is Good), even though at a particular time or place it may appear anti-Elohim. It cannot be other-
wise or there exists an Independent Evil Absolute, whose essence, being chaos, could not create an ordered
universe, let alone maintain it and balance and bestow grace.

• “Through emunah we understand that the olamim were framed by the Devar Elohim, so that the things
which are seen were not made of things which are visible” Ivrim 11:3

• 7 I form the light, and create darkness; I make peace, and create evil; I am YHWH, that doeth all these
things. Yeshayahu 45:7

Evil was not created for its own sake, however, but as an instrument of free will and choice. Evil is allowed
to the extent that it serves the Creator’s purpose. Letting go of the reality of separate evil, and really accepting
that the sitra achra is a side of Divinity, is easy on paper and very difficult in reality. But we understand that
YHWH in His wisdom ordained that all things are set in system that there should pertain to all things either
tikkun (rectification) or damage / judgment (kilkul). Our souls were sent to earth because both good and evil
reside here. We are thus free to choose our course of action, with the accompanying rewards and blessings or
punishment and curse.

In order to allow for the existence of beings that would not be absorbed and nullified in the Source, Ain Sof
chose to conceal and withdraw His Light to create a "vacuum" or black hole where created beings would expe-
rience their self-determining existence. This is the fundamental concept of tzimtzum (the concealment and con-
traction of the primordial Divine Light). Ain Sof contracted within Itself to make a womb/uterus to contain the
new creation. The woman is not inside her womb, but the womb is inside the woman.

The concept of tzimtzum demonstrates how a unified cosmos can lead to an apparent dualism.

• The concept of tzimtzum, the contraction and "removal" of Elohim's infinite light in order to allow for
Creation of independent realities, is elucidated in the teachings of the Arizal. In the generations that
followed, two schools of thought developed with regard to the meaning of tzimtzum: one took the con-
cept literally (i.e. that God's infinite light is no longer present within the "vacuum" or "womb" of the
created universe) while the other (that of the Ba'al Shem Tov and his disciples after him) understood
the concept as not meant to be interpreted literally, but rather to refer to the manner in which Elohim
impresses His presence upon the consciousness of finite reality. In truth (according to the accepted se-
cond opinion), from the perspective of Elohim as it were, His omnipresence (and that of His infinite

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light) is constant, undergoing no change from before to after Creation. From our perspective, howev-
er, His light seems to disappear. This is necessary for the sake of the act of Creation itself, the bestow-
al of free will to man, and the fulfillment of Elohim's ultimate will in Creation, to "reveal Himself be-
low.” One of the philosophic dilemmas that finds its resolution in the doctrine of tzimtzum is the query
as to how finitude may emerge from infinity and plurality from absolute unity. In Chassidut, we are
taught that the Divine act of tzimtzum (the manifestation of the Divine attribute of Gevurah, "might,"
or din, "severe judgment"), the concealment of Elohim's absolute omnipresence, is ultimately for the
sake of revelation. The tzimtzum is understood as the process by which a "teacher," the brilliance of
whose knowledge and insight is infinite, must totally conceal his level of understanding in order to
begin to teach and relate to a student of no previous background. The ultimate intention and desire of
the teacher is to illuminate the consciousness of his student with the brilliance of his own mind, but
first he must "contract" and constrain himself. The reshimu or "residue" (to be explained) of his bril-
liance which remains becomes the initial point from and through which all of his teachings to his stu-
dent will emanate (by means of the kav, to be explained).Rabbi Yitzchak Ginsburg

The absence of Light allows the option for darkness or evil. Our task is to discover Elohim hiding behind a
veil of darkness.

• Shemot 26:33 And thou shalt hang up the veil under the clasps, and shalt bring in thither within the
veil the ark of the testimony; and the veil shall divide unto you between the set-apart place and the
most set-apart.

• Tehillim 18:11-12 He maketh darkness His secret place, Round about Him His tabernacle, Darkness
of waters, thick clouds of the skies. From the brightness over-against Him His thick clouds have
passed on, Hail and coals of fire.

• Tehillim 97:2 Cloud and darkness are round about Him, Righteousness and judgment the basis of His
throne.

Chassidic Rabbi DovBer of Mezeritch once found his young son crying because while playing hide-and-
seek, he hid but none of the other children bothered to look for him. Rabbi DovBer started crying himself and
explained to his son that our Heavenly Father also is hiding from his children, as it is written, "You are a
Elohim Who hides" (Yeshayahu 45:15), so that they should search for Him ,but no one bothers to search!

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• Matt. 7:7-8 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto
you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall
be opened.

Conventional morality posits a dualistic psychology, in which a yetzer tov, the good inclination, balances out
the evil one. For the Kabbalah, however, there is only truth and falsity: the truth that only Elohim truly exists,
and the falsity that all of our own conventional existence is real. Truth leads to those acts which benefit
Elohim -- for the sages, that includes ritual as well as ethical behavior. Falsity leads to those which seem to
benefit the separate self. Hasidim maintain that the Torah provides the blueprint for right action, and that once
the selfish inclination is abrogated, what remains are the commandments.

Evil is the destruction of creation and the ruining of Elohim’s work and stop the spiritual development of
man. The destructiveness by mankind is the ultimate expression of evil. Evil and good do not revolve around
human philosophy. Good and evil are inherent definitions and existences prescribed by YHWH and present in
all creation. Good and evil exist on other planes of existence and are not indigenous to the earth no limited to
here. Evil is an intelligent life force seeking to embody itself in the physical world even as good does. Evil is
not physical, it has no form of its own. It needs a physical form through which to manifest. The forms most
conducive to this manifestation of evil are thoughts, feelings, and actions. Everything in the realm of holiness
has its opposite in the realm of the profane. Everything in the physical world has its spiritual counterpart from
which it derives its existence and vitality.

Evil begins with separation; that is evil begins with creation. Creation, the world of Beriah, is where separa-
tion and imperfection begin as Beriah was separated from Atzilut. This imperfection increases the further crea-
tion leaves the presence of the Light of the Perfect. A further consequence of the separation is that evil gains
more and more ground as each lower World comes into being. It is associated with the two outer columns of
the Tree of Life, without the conscious direction of the Middle Pillar (Moshiach). Anything can become evil
when it spins off its central axis or raison d’etre of consciousness is removed. When that happens, then the

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demonic realm of the right or left columns can gain hold and use and feed off the undirected Form and Force.

Evil64 is that which conceals the True Source of all existence, the Creator. The term for evil in the Kabbalah,
klipah, 65means "shell" or "husk" similar to the bark of a tree. It is something that has no independent value,
other than to serve as a covering/ husk for the grain, tree, or fruit. Evil is defined as the absence of the Light or
the Light is withheld and good is when anything has the capacity to be illuminated by the Light of Elohim’s
presence and achieve tikkun. An orange will not retain its juice if it does not have such a protective jacket.
However when one eats the orange, one discards the peel. The peel is only there to preserve the fruit. The
same is true of the existence of evil. Hasidism uses the terminology “inner will” (Pnimiyut HaRatzon), and
“external will” (Chitzoniut HaRatzon). When a person goes out to work, he gets involved with all the details
of making a living. However, his is engaged only with his external will. His inner desire is to make money in
order to do what he really wants. The existence of Kelipah stems from the outer will of Elohim, whereas
Kedushah (holiness) stems from the inner will of Elohim.

In Hasidism, it is stated that evil exists as part of the Divine revelation itself. Indeed, to think that evil real-
ly is separate from Elohim is, itself, the essence of evil, which is precisely the illusion of separation. The most
common form of evil is something we all do all the time: assume that we are separate from Elohim. The natu-
ral consequence of this belief is that "good" and "bad" are best evaluated according to how they benefit or
harm the self. Thus, enriching the ego, making ourselves feel good all these quintessentially human endeavors
stem from the illusion of separation. The yetzer hara, the "evil inclination," might be better thought of as the
"selfish inclination" or the "separating inclination." It is that which grounds all experience in the separate self,
and does its best to enlarge, enrich, and empower that self above others.

Evil was created to provide mankind (Adam) with a free will and the freedom of choice, which is possible
only where there, is made available an alternative to good. Had there been no outer shell/husk concealing the
Truth, we would be forced to obey Elohim's will. If denied free choice, mankind would also be denied any re-

64
Evil is both cosmic and conscious.

65
Kabbalah further delineates two distinct types of Kelipah: Kelipat Nogah—literally Kelipah that can be illuminated, and Shalosh
Kelipot Hatmayot—“three totally impure Kelipot.” Kelipat Nogah can be uplifted and refined, while the only form of reformation or
redemption for the three impure Kelipot is their destruction.

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ward for the right choice. Mankind does this through what is known as kelim. Kelim are neutral and achieve a
moral character when man chooses to use them in one direction or another. Those used for good are called
kelim shel taharah, and are the vehicles for kedusha (purity). Those which are used for negative goals are
called kelim shel tumah, vehicles of impurity. Man does not need a devil or demons to create for him havoc.
The devil did not cause pollution-man did. So free will can be a blessing or a curse. Elohim has given man-
kind responsibilities. Man is therefore obligated to uphold those responsibilities and not depend upon Elohim
to do those things that man is required to do. Also, many of us suffer because of free will and the results of the
poor choices we have made throughout our lives. Others suffer because they do not use their free with enough
resolve and end up become victims of the other forces around us, which we could have avoided.

Only Adam (mankind) was created in the image of Elohim, and according to Rashi this term implies “creator
of worlds”. Man has been given the gift of the freedom to make moral choices. As a result of man’s choices,
changes occur in the physical world. Man’s choices also have spiritual and physical repercussions. The choic-
es that a person makes also effects their psychological development and make up. Thus man has the power to
influence the world and its inhabitants in any manner his free will desires. But, man is the only creature creat-
ed with both the physical and spiritual, thus his actions directly influence this physical world and also influ-
ence the forces in the Higher realms. He relates to creation both downward and upward.

Conversely, where there is no free will or choice, there is no evil. Sin (khata) is only possible when one
chooses deliberately and consciously to act contrary to the Torah. If there were no temptation to go against
Torah, and no resistance to temptation, then there would be no application of free will. An animal killing its
prey for food cannot be accused of committing an evil act since it has no choice in this instinctive act. It was
created by Elohim with a predatory instinct and no free will. Similarly, malakim (angels)66 cannot be consid-
ered “good” because they were created to do only the will of Elohim. Man has an unconscious wherein resides
the vast majority of his knowing. Angels have no such thing. Man’s mind is split and thus is his compression
of the universe. With angels, there is no such thing. Man’s mind can expand and grow to infinite levels. An-
gels are what they are; they cannot evolve beyond their present state. Only men possessing free will can actu-

66
Angels are pure thought forms composed of hyper-light particles existing in the fifth dimension. In the Chabad teaching Angels do
not have a free will. Angels are rooted in the world of Yetzirah while the human soul is rooted in the world of Beriah. R. Nachman
taught that when angels descended into the world of Asiyah, they were overcome by its evil.

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ally rise above angels or fall below animals, depending upon the free will choices they make in life. Free will
then becomes more so important when we recognize that there are far reaching consequences of even the
smallest action.

• .Tehillim 8:4-6 What is man, that thou art mindful of him? And the son of man, that thou visitest him?
For thou hast made him but little lower than Elohim, And crownest him with glory and honor. Thou
makest him to have dominion over the works of thy hands; Thou hast put all things under his feet:

• Ivrim 2:6-8 But someone somewhere solemnly testified, saying, "What is humanity [or, man], that You
remember him, or [the] son of humanity, that You look after him? "You made him only a little lower
[or, only for a short while lower] than [the] angels; You awarded him the victor's wreath [of] [or,
crowned him with] glory and honor, "You put all [things] in subjection under his feet."

Thus we see that without evil there is no free choice, and without free choice there is no good or evil. Evil
allows for the implementation of good in the sense that a ray of light can be seen only in a cloudy sky. Free
will also makes us responsible or every thought, word, and deed.

Once we understand that evil must exist and that it plays a positive role in the plan of Creation, we are con-
fronted with another problem: If evil is the concealment of Divine Light, where does its power or energy come
from? What or Who maintains its existence? The answer is: The Creator Who gives life to everything. Where-
as, though, the domain of set-apartness receives Elohim's sustenance in abundance, the merely tolerated realm
of evil is left to eating the "leftovers." We cannot place limits upon Elohim’s omnipotence and in order for evil
to exist He created a root and source.

The activity of the evil forces depends upon the extent of Elohim’s Light and His Presence is concealed.
The greater the extent of the concealment or absence of Light, the more power these forces have to act. These
forces are the roots of all created things are damaged. This in turn then weakens these evil forces and their
branches, the physical things associated with them. The effects of these evil forces are called corruption
(tumah), darkness, pollution (zohamah), mundane (chol), and the like. When these forces are deprived of their
authority to act, then good becomes strengthened. The roots of all created things are then rectified and are set
in a state of good so both they and the branches are strengthened.

The primary Kabbalistic term for evil is sitra achra, which means "the other side." In the subtle depth of
this term alone lies some of the most transformative wisdom of the Kabbalah. Although often mythologized in

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terms of demons and devils, the "Other Side," at its root, is not separate from the Divine. Coins have two
sides; papers have two sides; Elohim has two sides, at least from our perspective.

All are essentially one thing; what we experience as evil is as Divine as what we experience as good. But we
must be very discerning as the tactics of evil is to blur the differences between itself and good. Evil will pre-
sent itself as good and presents good as evil. Some of the noblest of causes are not good but rather evil in the
eyes of Elohim. As long as we can be deceived-we will be deceived!

• Iyov 2:10 But he said unto her: 'Thou speakest as one of the impious women speaketh. What? Shall we
receive good at the hand of Elohim, and shall we not receive evil?'

Elohim allows a very small amount of life-giving energy to drip down to the "other side" in order to continue
its existence. Too much of this powerful energy destroys it completely. As the sages of Yisrael put it, "Bright
light blinds the eyes of evil forces." The intellect, particularly wisdom (Chochmah), is the bright light that dis-
perses darkness.

• Yochanan 3:19-21 “Now this is the judgment, that the Light has come into the world, and people
loved the darkness rather than the Light, for their works were evil.” For every [one] practicing wicked
[things] hates the Light and does not come towards the Light, so that his works shall not be exposed.
But the one doing the truth comes towards the Light, so that his works shall be revealed, that they have
been done in Elohim."

That is why evil must always remain in darkness, feeding on what leaks through the small holes in the sphere
of set-apartness. The Kabbalah calls a hole ra (evil) because it allows remnants of set-apartness to seep
through, providing the "other side" with its life force.

The Great Mystery

Now we can clearly understand how the mezuzah protects the house. An Yisraelite home, which is a diminu-
tive Temple, is a vessel of set-apartness. A door opening to a strange and hostile world, to the "other side," is
thus called evil. The Zohar tells us that the forces of evil reside near a door, because that is where they receive
their sustenance. Containing the wisdom of absolute unity, "Hear O Yisrael, YHWH our Elohim, YHWH is
One," the mezuzah is the beam of brilliant light which blinds the evil forces, denying them the right of entry
and dispersing them.

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By rearranging the Hebrew letters of mezuzot - we create Zaz Mavet-, the ability to overcome death in our
lives. Mezuzot also has the same gematria as] y n –one of the 72 Names that means the death to death.

• In the morning when you leave your house, put your hand on the mezuzah and say, “Master of the
World, have mercy on me and save me from the evil inclination and all its helpers.” Derek Chayim 6-
80

Maimonides, wrote, "Whenever one enters or leaves a home with the mezuzah on the doorpost, he will be
confronted with the declaration of Elohim's unity...and will be aroused from...his foolish absorption in tem-
poral vanities. He will realize that nothing endures to all eternity save knowledge of the Ruler of the Uni-
verse."

We are to meditate on how Elohim is the Owner of the house and we are just visitors. Think upon the Name
of Elohim- SHADDAI (the Almighty represented by the SHIN s on the mezuzah).This name is an acronym for
"Guardian of the Doors of Yisrael." The gematria of Shaddai- yds – is 314, which is the same number as the

Name Metatron – a Name synonymous with the Memra (the Word or Moshiach) and Elohim. The YHWH is
called My Salvation (Y’shuati) in the Hebrew text of Shemot 15:1-3. Yet the Targum Onqelos says of this
verse, “He said through His Memra that He would be a Deliverer to me…” The Memra is a Living, Creative
Word of Elohim, and the Sheliach (Sent One) of Elohim.

Another concept of Metatron is the Keeper or Guard of Yisrael .Memra is connected to Metatron, and
Metatron is joined to the Malak Adonai found in Shemot 23:21, “For My Name is in Him.” Metatron is also
called the “lesser YHWH”.

• Out of the love which he had for me, more than for all the denizens of the heights, the Holy One,
blessed be he, fashioned for me a majestic robe. .. . He fashioned for me a kingly crown . . . He set it
upon my head, and He called me, ‘The lesser YHWH’ in the presence of his whole household in the
height, as it is written, ‘My name is in him’”3 Enoch 12:1-5

• “Metatron is Prince over all princes, and stands before him who is exalted above all elohim. He goes
beneath the throne of glory, where he has a great tabernacle of light . . .” 15B:1

• “I made honor, majesty, and glory his garment; beauty, pride, and strength his outer robe, and a king-
ly crown . . . I bestowed on him some of my majesty, some of my magnificence, some of the splendor

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of my glory, which is on the throne of glory, and I called him by MY NAME, The Lesser YHWH, Prince
of the Divine Presence, knower of secrets.’ Every secret I have made known to him in love, every mys-
tery I have made known to him in uprightness. “I have fixed his throne at the door of my palace, on
the outside, so that he might sit and execute judgment over all my household in the height. I made eve-
ry prince stand before him to receive authority from him and to do his will. I took seventy of my
names and called him by them, so as to increase his honor. . . . 3 Enoch 48C:1-10

Yahshua HaMoshiach said:

• Yochanan 17:11 And I am no more in the world, and these are in the world, and I come to thee. Holy
Father, keep them in thy name which thou hast given me, that they may be one, even as we are.

• 1 Kepha 2:25 for ye were as sheep going astray, but ye turned back now to the shepherd and overseer
[Guardian] of your souls.

Thus, the only conclusion according to Scripture and Hebraic writings is that Moshiach is YHWH!

• Yochanan 1:1, 14 In the beginning was the Word/Memra [or, the Expression of [divine] Logic], and
the Word was with [or, in communion with] Elohim, and the Word was Elohim [or, was as to His es-
sence Elohim]… And the Word/Memra [or, the Expression of [divine] Logic] became flesh and taber-
nacled among us, and we beheld His glory, glory as of an only-begotten [or, uniquely-begotten] from
[the] Father, full of grace and truth.

• Tehillim 121:5-8 Behold, He that keepeth Israel doth neither slumber nor sleep. YHWH is thy keeper;
YHWH is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night.
YHWH shall keep thee from all evil; He shall keep thy soul. YHWH shall guard thy going out and thy
coming in, from this time forth and forever.

This is only one of the great mysteries contained in the mezuzah.

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Time, Space, and Soul

An additional mystery of why the mezuzah is affixed to the door posts of the house can be found in one of
the laws of Shabbat.

The gates of a house separate reshut ha'ycahid (the private domain) from reshut ha'rabim (the public do-
main). On Shabbat it is forbidden to carry an object from one domain to the other. Kabbalah associates reshut
ha'yachid (literally, the "domain of the one") with the Singular Master of the Universe. Reshut ha'rabim (the
"domain of the many") represents the domain of evil -- the multiplicity of the physical world that disguises
and hides the underlying unity of Creation.

During the first six days of the week, we must deal with the multifarious world, albeit trying to refine and
repair it, to reveal its inner unity. On the seventh day we must abstain from all creative activities to observe the
set-apartness of the day. The Hebrew word for set-apartness, kodesh, means literally "separated." Therefore,
we observe the set-apartness of Shabbat by honoring that separation and not carrying an object from one do-
main to another.

The ancient book Sefer Yetzirah says that Creation exists in three dimensions: time, space, and soul. The
book tells that Elohim created the world by the means of thirty-two paths of knowledge which are the ten
"Sephirot" and the twenty-two letters in the Hebrew alphabet. It is believed the ten Sephirot were originally
thought as referring to numbers but later representing emanations from which the cosmos was formed. Each of
the ten emanations within the Sephirot is called a "Sephirot," and together they form what is called the Tree of
Life. Each Sephirot describes a certain aspect of Elohim, and taken together as the Sephirot they form the sa-
cred name of the Creator. The Tree also describes the path by which the divine spirit descended into the mate-
rial world, and the path by which mankind must take to ascend to Elohim.

The primary task of an Yisraelite is to reveal hidden set-apartness in each of these dimensions. Elohim sanc-
tified the seventh day, a point of set-apartness in time. He sanctified the Set-apart Land of Yisrael,
Yehrushalyim, and the Temple Mount as areas of ever increasing set-apartness in space. He gave us a set-apart
spark, "a part of Elohim from above indeed," for our souls. Utilizing all of the above, we must set apart the
rest of Creation by revealing its hidden unity.

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The mezuzah combines the set-apartness of all three dimensions. It is affixed in space to the doorpost of the
house. As the threshold marks the shift from one domain to another, the mezuzah symbolizes motion. Zuz, the
Hebrew root of the word mezuzah, means "to move." Motion is the essence of time. The words shanah (year)
and shniyah (second) come from the word shinui (change). All these words denote change or motion. Hence,
the mezuzah marks set-apartness in time.

Torah requires that a mezuzah be affixed only to a permanent structure. The essence of space, as opposed to
time, is immobility. The stillness of the mezuzah connects it to the concept of space. Furthermore, many of the
laws of mezuzah deal with its position in space, where it must be affixed on which side of the doorpost, at
which height and angle. Thus mezuzah brings set-apartness to the idea of space.

Finally, the mezuzah, which protects the souls of Yisrael, is associated to the concept of soul. In the text of
the mezuzah scroll is written, "You shall love your Elohim with... all your soul."

• H5315 -nephesh BDB Definition: 1) soul, self, life, creature, person, appetite, mind, living being, de-
sire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being
of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or in-
dividual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1h) activity of
the will 1i) activity of the character

So we see how the mezuzah unifies and sets apart the three dimensions of time, space, and soul. The concept
of the mezuzah unifying and sanctifying time, space and soul is ultimately expressed in the last verse inscribed
on the mezuzah itself:

• "...that your [soul] days [time] and the days [time] of your children [soul] may be prolonged upon the
land [space] which YHWH swore to give to your fathers [soul] for as long as [time] the heavens
[space] are above the earth"

Elohim gave His people signs of their special relationship. Shabbat is a sign in time. Mezuzah is a sign in
space. Brit milah (circumcision) is a sign on the level of soul. The connection between mezuzah and circumci-
sion can be observed from the command in Yehezkiel 16:6 recited at the brit milah ceremony, "In your blood,
live." Blood appears in the Torah in Shemot 12:22 where the word "mezuzah" is first mentioned. This is in the
context of the mitzvah to mark the doorposts of the homes with blood of the Passover at the time of the Exo-
dus. Moreover, the Zohar states that "The blood was of two kinds, that of circumcision and that of the Passo-

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ver lamb." The Zohar compares the place of circumcision with the "door of the body." The two concepts are
juxtaposed also in Bereshith 18:1, describing Avraham, "… he sat [ill from his circumcision] at the door of
his tent."

• Shemot 12:22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and
strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out
of the door of his house until the morning.

• Ezek. 16:6 And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy
blood, live; yea, I said unto thee: In thy blood, live;

• Soncino Zohar, Shemot, Section 2, Page 36a-viz. mercy and justice. Said R. Abba: ‘In how many
ways does the Holy One show His loving-kindness to His people! A man builds a house; says the Holy
One to him: “Write My Name and put it upon thy door (mezuzah), and thou wilt sit inside thy house
and I will sit outside thy door and protect thee!” And here, in connection with the Passover, He says:
“You inscribe on your doors the sign of the mystery of My Faith and I shall protect you from the out-
side!” They inscribed the likeness of the Holy Name in the form of the letter He’. As the Holy Name
was then turned from Mercy to Judgment, chastisement came into view at that time. Everything was
turned into red, as a symbol of vengeance on Israel's enemy. Esoterically speaking, it is fitting to show
below the color corresponding to the state above, whether mercy or judgment. And as it was then even
so shall it be in the future, as it says: “Who is this that cometh from Edom (=Rome), with dyed gar-
ments from Bozra?” (Isa. LXIII, I); for He will clothe Himself entirely in judgment to avenge His peo-
ple.’ AND NONE OF YOU SHALL GO OUT AT THE DOOR.... The reason is found in the dictum of R.
Isaac, that, when punishment impends over a place a man should not go out into the open, since, once
the Destroyer is given leave, he does harm indiscriminately, and makes no distinction between the
righteous and the unrighteous; therefore the people of Elohim should hide themselves lest they be con-
sumed in that vengeance which is the due of the Destroyer. R. Jose said that the same power which ex-
ercised judgment on the Egyptians was the agent of mercy to Israel, as it is written: “When I see the
blood I will pass over you” (v. I3). For, as we have been taught, all the holy crowns above contain at
one and the same time both judgment and mercy. R. Hezekiah drew the same inference from the verse,
“And YHWH shall smite Egypt, smiting and healing” (Isa. XIX, 22), i.e. smiting the Egyptians and
healing Israel, to wit, from the wound of circumcision, the phrase “YHWH will pass over the door”

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suggesting the “door” of the body, which is the place of circumcision. R. Simeon interpreted it in a
similar way: at the moment when the night was divided and the Holy Crown (the Sephirah Keter) was
moved to unite with the masculine principle which is the supernal Grace- for they never manifest
themselves one without the other- one smote and the other healed. Also, “YHWH passed over the
door”: that door which is the opening of spirit and body. That circumcision is of such significance can
be seen from Abraham: before he was circumcised he was, as it were, a closed vessel, impervious on
all sides, but when he was circumcised, and the sign of the letter yod of the Holy Name was manifested
in him, he became open to supernal influences, this being the inner meaning of the words, “he sat at
the door of the tent in the heat of the day” (Gen. XVIII, I), i.e. of the supernal holy Tent. R. Eleazar
said that when the yod was manifested he received the glad tidings that Grace was confirmed with
Righteousness. R. Abba said it refers to the tenth crown (that of Grace), with which he was then en-
dowed, as indicated by the words “in the heat of the day”, namely at the time when Grace predomi-
nates

Thus the Zohar says:

• Soncino Zohar, Devarim, Section 3, Page 266a- From the direction of this handmaiden issue many
officials of judgment who bring accusations against Israel, but the Holy One, blessed be He, protects
Israel from them as a father protects his son. YHWH says to Israel: “Many are the accusers looking
out for you, but be diligent in my service and I will protect you without, while within you will sleep
safely in your beds. Now when the evil species come to the door of a man's house, and they raise their
eyes and see the Holy Name written outside the mezuzah, namely Shaddai, which has power over all of
them, they flee away in fear of it and do not come near the door.’ Said R. Isaac to him: ‘If that is so, a
man should inscribe only this name on his door; why all the section?’ He replied: ‘This is quite right,
because this name is crowned only with all those letters, and when the whole section is written this
name is crowned with its crowns and the King goes forth with all his hosts stamped with the impress of
the King, and they all flee from him in fear.’ R. Abba said: ‘Many holy hosts are present when a man
fixes a mezuzah on his door, and they all proclaim, “This is the gate of YHWH”, etc. (Ps. CXVIII, 20).
Happy is the portion of Israel, for then Israel know that they are the sons of the Holy King, for all bear
His stamp. They are stamped on their bodies with the holy impress; their garments bear the stamp of a

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religious precept; [Tr. note: The fringes.] their heads are stamped with the compartments of the phy-
lacteries with the name of their Master; their hands are stamped with the straps of holiness; their feet
with the ceremonial shoes; [Tr. note: The shoe used in the ceremony of halizah.] without they bear the
stamp of the [precepts connected with] sowing and reaping, and in their houses that of the mezuzah at
their doorway. Thus in all ways they are stamped as the sons of the Most High King.

• R. Eleazar said: ‘Against all this Elohim desired to protect Israel, and therefore a man should inscribe
on the door of his house the Holy Name in which all faith is summed up. For wherever the Holy Name
is the evil species cannot come and are not able to accuse a man. The place of the door of the supernal
House is called mezuzah, which is a necessary part of the house, and from it flee the emissaries of jus-
tice and punishment. Correspondingly when on earth a man affixes a mezuzah to his door with his Ho-
ly Name inscribed in it, such a one is crowned with the crowns of his Master and no “evil species”
come near to the door of his house.' Zohar Vol.III 265b

The Talmud states that the Chanukah menorah should be placed in a doorway opposite a mezuzah. In Chas-
sidic philosophy, oil symbolizes Yisrael. Just as oil does not mix with other liquids, so Yisrael does not mix
with other nations. The Belzer Rebbe discourse on this subject states:

• "Oil does not mix with any other liquid. No matter how much one tries to blend the oil with other liq-
uids, it always remains separate." The oil, he went on to explain, represents the Jewish people who, no
matter how hard some may try to mix them with others, will always remain separate, like the oil… .
The light… separates us from darkness. As the light symbolically separates the sacred from the pro-
fane - the Jews from the other nations - so too the mezuzah on our doors separates and protects us.
Both have stood from the beginning as signs distinguishing between Jews and others. Chanukah lights
and the mezuzah both symbolize separation, and thus protect the Jewish people from corrupting for-
eign influences "that threaten to make us disappear." Both are … "a lamp unto my feet and a light unto
my path" (Psalms 119:105).

Conclusion

Now all the pieces of the puzzle fit together. In the dimension of time, one is not allowed to carry an object
from one domain to another on Shabbat because this would violate the set-apartness, lines of separation -- of
the day. On the level of soul, one is forbidden to intermarry, which would cross the line of separation between

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the set-apart people and the rest of humanity, between "one nation unto Elohim" and many nations.

In the dimension of space, the mezuzah stands to separate the domain of one from the domain of many, and
this separation should not be violated by bringing ideas, customs, and moral values of the goyim into the
home.

Just as Shabbat is a sanctuary in time and the soul is a miniature sanctuary in the dimension of soul, the me-
zuzah marks a home as a miniature Temple in the dimension of space. By making one's house a Dwelling
Place of the Creator, one not only fulfills their purpose in life, but helps to bring about the most important goal
of Creation, which is giving Elohim "a dwelling place in the lower worlds."

Mezuzah not only stands on the perimeter between the domains of One and many, it also points inward, to-
ward the domain of One. This comes to teach us that while Elohim created our many-sided world from One
into many, our purpose is to elevate the physical world and to bring it back into the Unity of the Creator. This
reverse process of bringing many back into One is the direction in which the mezuzah points us.

In the dimension of space, the mezuzah points toward the domain of the One, singular Master of the uni-
verse; in the dimension of soul, the mezuzah points to our singular Divine spark; and in the dimension of time,
the mezuzah points to the rule and reign of Moshiach, when the Unity of Elohim will be revealed in this world.

The sages said, "He who is observant [of the precept of] mezuzah will merit a beautiful house." May we soon
see in the merit of this great mitzvah ,the rebuilding the Temple in Yerushalayim, as it is written:

• "I shall dwell in the House of YHWH all the days of my life/ To behold the beauty of YHWH and to
meditate in His Sanctuary" (Tehillim 27:4).

The blessing said while hanging a mezuzah:

Transliteration: Baruch atah YHWH, Elohaynu, Melech ha-olam, asher keedishanu b'meetzvotav v'tzeevanu
leek'boa mezuzah.

Translation: Blessed are you, YHWH, our Elohim, King of the universe, who has sanctified us with Your
commandments and commanded us to affix a mezuzah.

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We will Do and Hear

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